A Cognitive Theory of Consciousness. The Frame Problem of AI. Minds, Machines, and Evolution. Bruder, and Lynne E.
The horrors make the fascination. War is the strong life; it is life in extremis; war taxes are the only ones men never hesitate to pay, as the budgets of all nations show us.
In prehistory, group selection that is, the competition between tribes instead of between individuals lifted the hominids that became territorial carnivores to heights of solidarity, to genius, to enterprise—and to fear.
Each tribe knew with justification that if it was not armed and ready, its very existence was imperiled.
Throughout history, the escalation of a large part of technology has had combat as its central purpose. Today the calendars of nations are punctuated by holidays to celebrate wars won and to perform memorial services for those who died waging them. Public support is best fired up by appeal to the emotions of deadly combat, over which the amygdala—a center for primary emotion in the brain—is grandmaster.
Wherever there is an enemy, animate or inanimate, there must be a victory. You must prevail at the front, no matter how high the cost at home.
Any excuse for a real war will do, so long as it is seen as necessary to protect the tribe. The remembrance of past horrors has no effect. From April to June inkillers from the Hutu majority in Rwanda set out to exterminate the Tutsi minoritywhich at that time ruled the country.
In a hundred days of unrestrained slaughter by knife and gun,people died, mostly Tutsi. The total Rwandan population was reduced by 10 percent. When a halt was finally called, 2 million Hutu fled the country, fearing retribution.
The immediate causes for the bloodbath were political and social grievances, but they all stemmed from one root cause: Rwanda was the most overcrowded country in Africa. For a relentlessly growing population, the per capita arable land was shrinking toward its limit. The deadly argument was over which tribe would own and control the whole of it.
Universal conflict Once a group has been split off from other groups and sufficiently dehumanized, any brutality can be justified, at any level, and at any size of the victimized group up to and including race and nation. And so it has ever been. A familiar fable is told to symbolize this pitiless dark angel of human nature.
A scorpion asks a frog to ferry it across a stream.
The frog at first refuses, saying that it fears the scorpion will sting it.Free Essay: Mbuti Culture Introduction The Mbuti people are known as foragers because their main source of survival lies on hunting and gathering as they. The Mbuti culture has also had to overcome many changes throughout the past seventy years.
Among foragers such as the Mbuti, there’s an endless movement of goods through kinship ties and residential closeness that have a positive impact on people’s obligations to one another. “History is a bath of blood,” wrote William James, whose antiwar essay is arguably the best ever written on the subject.
“Modern man inherits all the innate pugnacity and all . Mbuti Culture Mbuti Culture Mbuti people, also known as Bambuti, are a pygmy foraging group consisting of numerous bands in the Congo region of Africa.
Pygmy is a term used worldwide in many ethnic groups to describe individuals whose average height is unusually low.
National Geographic stories take you on a journey that’s always enlightening, often surprising, and unfailingly fascinating. The Mbuti or Bambuti are one of several indigenous pygmy groups in the Congo region of Africa.
Their language belongs to the Central Sudanic subgroup of the Nilo-Saharan phylum.1 After researching the Mbuti culture, I think we will see that their government, traditions, and culture is slowly and sadly melting into the surrounding, changing world.