The Evolution of Meaning From Man Apes to Symbolic Selves

Mind map of the " The Birth and Death of Meaning" 

"The Birth and Death of Meaning. An Interdisciplinary Perspective" by Ernest Becker

This briefing document outlines the main themes and important ideas presented in Ernest Becker's "The Birth and Death of Meaning," based on the provided excerpts. The text delves into the fundamental nature of human experience, focusing on the development of the ego, the crucial role of language and culture, the driving force of self-esteem, and the paradoxes inherent in human socialization.

Main Themes:

• The Emergence of the Human Ego and Self-Consciousness: Becker posits that the development of the ego, particularly through language and the concept of "I," is the defining characteristic that distinguishes humans from other animals. This linguistic self allows for self-objectification, the ability to reflect on oneself, and a separation from the immediate environment.
• "What they needed for a true ego was a symbolic rallying point, a personal and social symbol—an ‘I.’ In order to thoroughly unjumble himself from his world the animal must have a precise designation of himself. The ‘I,’ in a word, has to take shape linguistically."
• The ego functions as an "internal gyroscope," providing central control over behaviour, enabling delayed responses, reasoned choices, and a sense of independence from immediate stimuli.
• The process of self-objectification, influenced by figures like George Herbert Mead, involves the infant learning to see itself as an object in relation to others, initially by "taking the attitude" of the other towards itself. "The organism, he said, becomes conscious only in relation to other organisms or objects."
• The Vital Role of Language and Symbolism: Language is not merely a tool for communication but is fundamental to the construction of the self and the creation of meaning. The pronoun "I" marks a significant evolutionary leap.
• "The ability to delay response, with the pronoun ‘I,’ accomplished nothing less than the unleashing of an entirely new type of animal to take command of the world."
• The self, according to Harry Stack Sullivan, is largely a "verbal edifice" built to conciliate the environment and avoid anxiety.
• Words possess a "magical efficacy," particularly in early childhood, shaping the individual's understanding and interaction with the world.
• The Primacy of Self-Esteem as a Motivator: Becker argues that the fundamental drive in human life is the urge to self-esteem, a concept championed by Alfred Adler. This need for recognition and value underlies much of human behaviour.
• "The main reason that the great Alfred Adler is still contemporary is that he broke with Freud very early on this problem, when he very clearly saw and strongly proclaimed that the basic law of human life is the urge to self-esteem."
• Individuals invest in "artificial symbolism of self-worth," constantly seeking to protect, maintain, and aggrandize their sense of value through various activities and roles provided by society.
• The constant internal "inner-newsreel" reflects this preoccupation with images of self-worth. "Almost all of one’s inner life, when he is not absorbed in some active task, is a traffic in images of self-worth."
• Socialization as a Paradoxical Process: The process of becoming humanized and socialized involves a fundamental paradox: the individual gains self-control and form by initially relinquishing some control and becoming somewhat "split against itself."
• "And this is the fateful paradox that we call neurosis: the child is given into humanization by giving over the aegis over himself."
• Freud's insight that the child internalizes parental authority ("You no longer have to punish me, Father; I will punish myself now") highlights this dynamic. However, Becker critiques Freud's emphasis on biological instincts as the primary drivers.
• Culture as a System for Standardizing Self-Esteem: Culture provides the framework and roles through which individuals can achieve and maintain self-esteem. It is a "theatre for heroism" where individuals perform according to societal scripts.
• "… mankind’s common instinct for reality … has always held the world to be essentially a theatre for heroism."
• "Status," in a sociological sense, is a formalized cue that allows for predictable social interaction and contributes to the overall functioning of culture.
• The concept of "face" represents the vital self-esteem exposed to the public and the need for social rituals to protect it. "‘Face’ is the vital self-esteem exposed to the public for possible undermining."
• The Fragility of Meaning and the Threat of the "Abnormal": Social interaction relies on shared meanings and performances. Individuals deemed "abnormal" or "socially awkward" are those who disrupt these performances, threatening the collective sense of meaningfulness.
• "Now, when we talk about someone who is ‘socially awkward’ this is precisely what we mean—someone who was poorly socialized, poorly trained as a performer."
• Psychiatric syndromes, from a sociological perspective, can be seen as "theatrical monstrosities to whom we cannot expose our fragile self-esteem" because their behaviour deviates significantly from expected social performances.
• Beyond Childhood Conditioning: The Urge for Creative Triumph: While acknowledging the influence of early conditioning, Becker suggests that human motivation extends beyond mere reflexes of childhood anxieties. There is a fundamental "stirring toward beauty and the unfolding of beauty, a pulse of hope that draws on natural wonderment" that drives creativity and the overcoming of limitations.

Important Ideas and Facts:

• Australopithecines: The discovery of these "man-apes" is crucial for understanding human evolution, particularly their upright posture and use of free hands, despite having a brain less than half the size of modern humans.
• The Cerebral Cortex: This area of the human brain is associated with consciousness and serves as a complex control panel for reactivity, contributing to the development of the ego.
• Anxiety as a Fundamental Human Condition: The excerpts highlight anxiety as a core aspect of the human experience, driving the need for the ego and cultural structures to manage it.
• Critique of Freud: Becker acknowledges Freud's contributions but critiques his emphasis on biological instincts and the Oedipus Complex as universal motivators, favouring Adler's focus on the drive for self-esteem.
• Self-Objectification: This process, detailed by Mead, is essential for the development of self-consciousness and involves seeing oneself as an object in the world.
• The "Inner-Newsreel": This metaphor describes the constant, often subliminal, internal monologue and imagery related to one's sense of self-worth and identity.
• "Face Work" (Drawing on Goffman): Social interactions involve constant "face work," efforts to maintain one's own and others' sense of social worth and avoid embarrassment.
• Cultural Relativity of Normality: What is considered "normal" behaviour is culturally defined, as seen in societies that value experiences in the "invisible world" (e.g., hallucinations in certain religious contexts).
• Levels of Power and Meaning: Becker touches upon the different levels at which humans seek meaning, including personal, social, and potentially sacred or transcendent dimensions.

These excerpts from "The Birth and Death of Meaning" lay the groundwork for Becker's broader exploration of human psychology and culture, emphasizing the uniquely human capacity for symbolic thought, the driving force of self-esteem, and the inherent tensions and paradoxes in the human condition. They suggest that understanding the construction of meaning and the need for self-value is crucial for comprehending individual behaviour and social structures.