Dark Matter of the Mind: The Culturally Articulated Unconscious Reprint Edition
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Daniel L. Everett
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Everett sketches a blank-slate picture of human cognition that focuses not on what is in the mind but, rather, what the mind is in—namely, culture. He draws on years of field research among the Amazonian people of the Pirahã in order to carefully scrutinize various theories of cognitive instinct, including Noam Chomsky’s foundational concept of universal grammar, Freud’s notions of unconscious forces, Adolf Bastian’s psychic unity of mankind, and works on massive modularity by evolutionary psychologists such as Leda Cosmides, John Tooby, Jerry Fodor, and Steven Pinker. Illuminating unique characteristics of the Pirahã language, he demonstrates just how differently various cultures can make us think and how vital culture is to our cognitive flexibility. Outlining the ways culture and individual psychology operate symbiotically, he posits a Buddhist-like conception of the cultural self as a set of experiences united by various apperceptions, episodic memories, ranked values, knowledge structures, and social roles—and not, in any shape or form, biological instinct.
The result is fascinating portrait of the “dark matter of the mind,” one that shows that our greatest evolutionary adaptation is adaptability itself.
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- Publisher : University of Chicago Press; Reprint edition (November 6, 2017)
- Language : English
- Paperback : 394 pages
- ISBN-10 : 022652678X
- ISBN-13 : 978-0226526782
- Item Weight : 1.24 pounds
- Dimensions : 9.02 x 5.98 x 0.81 inches
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Best Sellers Rank:
#1,447,510 in Books (See Top 100 in Books)
- #922 in Cognitive Psychology (Books)
- #1,374 in Philosophy of Logic & Language
- #2,431 in Anthropology (Books)
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About the author

Dan Everett (1951) was born in Holtville, California. He worked in the Amazon jungles of Brazil for over 30 years, among more than one dozen different tribal groups. He is best-known for his long-term work on the Pirahã language. He has published more than 100 articles, as well as 13 books on linguistic theory, life in the Amazon, and the description of endangered Amazonian languages. His book, Don't sleep, there are snakes: life and language in the Amazonian jungle (Pantheon), was selected by National Public Radio as one of the best books of 2009 in the US, by Blackwell's bookstores as one of the best of 2009 in the UK , and was an 'editor's choice' of the London Sunday Times. It was also a featured BBC Radio 4 Book of the Week. His book, Language: The cultural tool (Pantheon), was a New York Times Editor's Choice .
His book from the University of Chicago Press is: Dark Matter of the Mind: The Culturally Articulated Unconscious. In this book, whose primary audience is intended to be professional cognitive scientists (especially anthropologists and linguists), he develops a theory of tacit knowledge and culture that proposes a model of embodied empiricism.
His next book, How Language Began: The Story of Humanity's Greatest Invention, published by Liveright Publishers (US) and Profile Books (UK), is due out August 2017.
A documentary of his life and work, The Grammar of Happiness, was released worldwide in 2012. It is available through the Smithsonian Channel in the USA. The Grammar of Happiness has now won first prize for Human Sciences at the Jackson Hole Film Festival. It won the Young Europeans Jury Award at the FIPA Film Festival in Biarritz, France. It is a finalist for best science film of 2012 at the Pariscience Film Festival.
A play based on Everett's life, Don't Sleep, There Are Snakes, premiered in London in the spring of 2016. Another piece of performance art based on Don't Sleep, There Are Snakes, was performed in Berlin, also in late spring 2016.
Everett is currently Dean of Arts and Sciences at Bentley University in Waltham, Massachusetts.
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Everett places himself squarely in the empiricist camp in explaining how we arrive at our world views. But his position differs from traditional empiricists because of his emphasis of cultural learning. Philosophers like Hume, and Locke typically studied the disembodied mind receiving sensory data and making sense of that data using minimal innate resources. Everett on the other hand is studying embodied agents who are learning through the culture they are embedded in from day one. The book is an excellent addition to the literature and will hopefully stand as a counterpoint to naïve cognitive science which often badly underestimates the role that culture plays in informing our total theory of the world.
Lacking a background in linguistics, my interest in evolutionary biology alerted me to the current controversies within the field of linguistics. In the early 1970s, Noam Chomsky was something of a hero to those of us who wanted to make consideration of human biology part of the exploration of human behavior. Chomsky’s claim that a universal human grammar was hardwired in the brain has since been challenged, and part of Everett’s purpose in writing this book seems to be to forever put the argument for a universal grammar to rest. I think this book does that, but I am unable to go as far as Everett does in denying the existence of any behavioral constraints imposed by our biological natures.
By his very definition, what Everett calls Dark Matter seems to exclude any possible biological contribution.
"Dark Matter of the mind is any knowledge-how or knowledge-that that is unspoken in normal circumstances, usually unarticulated even to ourselves. It may be, but is not necessarily, ineffable. It emerges from acting, “languaging” and “culturing” as we learn conventions and knowledge organization, and adopt value properties and orderings. It is shared and it is personal. It comes via emicization, apperceptions, and memory, and thereby produces our sense of “self.”
Given this definition, no one should be surprised that most of the citations in his thoroughly researched book support this conclusion. When Everett describes dark matter, I am unable to abandon my belief that some underlying genetic architecture provides the scaffolding on which we hang the definition of ourselves and our world that results from all that acting, languaging, and culturing.
That said, Everett has such a deep and thorough grasp of the nature of human language that his book makes a major contribution to any discussion of this most central of human behaviors. I agree with Everett that we don’t advance our knowledge of the human condition by falling back on undocumented notions of “instinct.” If I were pressed to come up with my own definition of instinct, I would turn to something loosely called species specific traits. Language, as distinct from the communication systems of other animals, might be the only trait that I see as uniquely human. Any other characteristics that define us as human flow from our language abilities. Everett feels that culture creates language. This is perhaps too simplistic a summary of his belief. My own view can be described equally simplistically. Language makes culture possible. In fact, it is more reasonable to propose a positive feedback loop between culture and language that enables humans to adapt quickly to changing conditions. We don’t have to wait for the slow process of natural selection and speciation events to adapt us to a variety of environmental niches. We remain one species. I view language as the tool we use to spread the cultural knowledge that makes survival in extreme conditions possible.
Given the centrality of language in any description of Homo sapiens—whether that view gives primacy to culture, biology or some combination thereof—my take-away from Dark Matter of the Mind is that nothing is more important than an understanding of language in enabling us to bridge the gap that divides human groups. Everett is a master at breaking down and classifying the individual components of grammar and language. It’s all well and good to speculate on the role of language in various theories of human evolution, but unless someone has done the difficult work of learning other languages and analyzing the similarities and differences between them, many of those theories rest on little more than conjecture. I view this book as the start of a conversation in which I struggle to learn the vocabulary that will enable me to shift my own understanding and consider the evidence from an insider’s point of view.
However, the main concern of the author is not with our general way of thinking as Westerners, but with these inaccurate models used by academics and other specialists, and how we should rethink them. As such, it takes a bit of work for someone with a humanities background to understand what novel ideas he is bringing to the discussion. Much of what Everett is trying to say at the cultural level was already argued by humanities scholars 40 years ago (!) in After Babel: Aspects of Language and Translation . The new information he's introducing is hard(er) science to respond to people in linguistics who don't really get it.
Everett suggests "dark matter" as a more generic term than "culture" for the type of unspoken knowledge that lies behind language, and provides examples of why this is helpful -- but the reason he chooses this term is because this kind of knowledge is "dark" and not articulated, so the end result is not in any way an improvement upon structural accounts of language, but merely to bring deficient accounts of language and human cognition up to the common sense standards of cultural studies through a recognition of an unspoken and generic "dark" aspect to the mind, which lies beyond the reaches even of psychology.
Everett makes a strong case for skepticism (or rejection) of the cognitive-science models currently infesting the humanities, so the book is valuable on that front. He also restates his case against Chomsky. On those fronts this book is fairly interesting and provides a good summary of his own research with the Pirahã and related research by others. Only the last chapter of the book dares to look beyond the confines of social sciences, to cast doubt on the possibility of a single human nature -- and here Everett's conclusions, while interesting and reasonable, do not resolve all doubts.





