We’ve briefly discussed metamodernism before. Hanzi has written two books on the subject. In this interview he discusses his latest book Nordic Ideology. There’s also a transcript available if you prefer reading. The blurb:
“Hanzi Freinacht, political philosopher, historian, sociologist, & author talks with Jim about effective value memes, cultural code, what it means to have high depth, dynamics of cognitive complexity, the changeability of culture & systems, social engineering, compulsion vs seduction, prioritizing subjective states, cultural attractor points & bad attractors, game acceptance vs denial & how they impact game change, relative utopias, a brief overview of Hanzi’s six types of politics, and more.”
Subtitle: An integrative review and process-based framework, by Hobson et al. (2018), Personality and Social Psychology Review 22(3). The abstract:
“Traditionally, ritual has been studied from broad sociocultural perspectives, with little consideration of the psychological processes at play. Recently, however, psychologists have begun turning their attention to the study of ritual, uncovering the causal mechanisms driving this universal aspect of human behavior. With growing interest in the psychology of ritual, this article provides an organizing framework to understand recent empirical work from social psychology, cognitive science, anthropology, behavioral economics, and neuroscience. Our framework focuses on three primary regulatory functions of rituals: regulation of (a) emotions, (b) performance goal states, and (c) social connection. We examine the possible mechanisms underlying each function by considering the bottom-up processes that emerge from the physical features of rituals and top-down processes that emerge from the psychological meaning of rituals. Our framework, by appreciating the value of psychological theory, generates novel predictions and enriches our understanding of ritual and human behavior more broadly.”
See Zak Stein’s reflections on how the pandemic signals the end of an era and the beginning of a new one. This could be an opportunity to transform our dominant cultural worldview if we but accept the responsibility and get busy enacting it. Just a brief excerpt follows. Click on the link and be rewarded with the rest of this inspiring scripture.
“One world is now gone and a new one has yet to emerge; we are now at the beginning of the beginning. We are living in the liminal: a time of pure potential and change, a time between worlds. This is it: we have arrived at the end of the world. Finally. Now we can start to build a new one.”
Bietti et al. (2018), Topics in Cognitive Science. The abstract:
“Storytelling represents a key element in the creation and propagation of culture. Three main accounts of the adaptive function of storytelling include (a) manipulating the behavior of the audience to enhance the fitness of the narrator, (b) transmitting survival‐relevant information while avoiding the costs involved in the first‐hand acquisition of that information, and (c) maintaining social bonds or group‐level cooperation. We assess the substantial evidence collected in experimental and ethnographic studies for each account. These accounts do not always appeal to the specific features of storytelling above and beyond language use in general. We propose that the specific adaptive value of storytelling lies in making sense of non‐routine, uncertain, or novel situations, thereby enabling the collaborative development of previously acquired skills and knowledge, but also promoting social cohesion by strengthening intragroup identity and clarifying intergroup relations.”
See this Evonomics article on the topic based on Tomasello’s research in this article. You can also see his latest research in his 2019 book Becoming Human: A Theory of Ontogeny. You can find a free copy here. It supports that cooperatives are much more in line with our evolutionary heritage than the corporate structure, thus highlighting the different focuses in evolutionary theory itself.
“New peer-reviewed research by Michael Tomasello, an American psychologist and co-director of the Max Planck Institute for Evolutionary Anthropology in Leipzig, Germany, has synthesized three decades of research to develop a comprehensive evolutionary theory of human cooperation. What can we learn about sharing as a result?
“Tomasello holds that there were two key steps that led to humans’ unique form of interdependence. The first was all about who was coming to dinner. Approximately two million years ago, a fledgling species known as Homo habilis emerged on the great plains of Africa. At the same time that these four-foot-tall, bipedal apes appeared, a period of global cooling produced vast, open environments. This climate change event ultimately forced our hominid ancestors to adapt to a new way of life or perish entirely. Since they lacked the ability to take down large game, like the ferocious carnivores of the early Pleistocene, the solution they hit upon was scavenging the carcasses of recently killed large mammals. The analysis of fossil bones from this period has revealed evidence of stone-tool cut marks overlaid on top of carnivore teeth marks. The precursors of modern humans had a habit of arriving late to the feast.
“However, this survival strategy brought an entirely new set of challenges: Individuals now had to coordinate their behaviors, work together, and learn how to share. For apes living in the dense rainforest, the search for ripe fruit and nuts was largely an individual activity. But on the plains, our ancestors needed to travel in groups to survive, and the act of scavenging from a single animal carcass forced proto-humans to learn to tolerate each other and allow each other a fair share. This resulted in a form of social selection that favored cooperation: ‘Individuals who attempted to hog all of the food at a scavenged carcass would be actively repelled by others,’ writes Tomasello, ‘and perhaps shunned in other ways as well.’ […]
“The second step in Tomasello’s theory leads directly into what kinds of businesses and economies are more in line with human evolution. Humans have, of course, uniquely large population sizes—much larger than those of other primates. It was the human penchant for cooperation that allowed groups to grow in number and eventually become tribal societies.
“Humans, more than any other primate, developed psychological adaptations that allowed them to quickly recognize members of their own group (through unique behaviors, traditions, or forms of language) and develop a shared cultural identity in the pursuit of a common goal. ‘The result,’ says Tomasello, ‘was a new kind of interdependence and group-mindedness that went well beyond the joint intentionality of small-scale cooperation to a kind of collective intentionality at the level of the entire society.'”