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On the Interpretation of the Kadero (Sudan) Neolithic Population

"conjectures and educated guesses" generally labelled as "sociobiology." Thus I shall limit myself to emphasizing only a few points. 1. It seems to me impossible to hypothesize rigorously about the evolution of human normative behavior without a welldeveloped model of culture in general and of human psychoneurological organisation in particular. In fact, I have attempted to speculate on such models, using a systemic approach, for purposes of my own reasoning as a general anthropologist (Wierciiiski 1976, 1977). By "general anthropology" I mean the science which describes and interprets the process of human evolution through consideration of both its biological and its cultural aspects. Thus "sociobiology" (a rather unfortunate term because of its possible sociopolitical implications) is part of this vast field of study. 2. All our "sociobiological" modelling will consist only of a hierarchy of working hypotheses at least until we have gathered sufficient empirical evidence for the degree of heritability (as opposed to ecosensitivity) of variations in human emotional, cognitive, and decisive functions to show to what extent selection operates on them as the evolutionary factor. Here, culturally determined selection, so seriously neglected up to now, should also be considered. 3. Barkow seems not to recognise the distinction between the field of self-consciousness and the individual personality built by education through the internalisation of norms. 4. Methodologically, I do not agree with Barkow's statement that greater emphasis should be placed on the diversity of human behavior than on central tendencies, since the two are equally important in tracing an evolutionary process. 5. In all of Barkow's reasoning, I do not see any consideration of the role of the emotional (motivational) subsystem. No "cognitive map" can be built and work without regular distribution of flows of emotional energy stemming from subcortical centers of various drives. 6. It is exciting for me to find Barkow stressing the "internalization of significant others," because it corresponds well to Jung's more general concept of a tendency towards figurative representations of archetypes. It is precisely the Jungian conception of the functioning of the human psyche (with certain incongruencies and unclear statements removed), combined with Konorski's (1969) neurophysiological concept of the human brain and translated into the metalanguage of Mazur's (1966) cybernetic theory of self-regulating systems, that constitutes the foundation of my model of the psychoneurological organisation of man.