461:, he charted the "exchange circuitry" that links and transfers value among Japan's education ministry, universities, instructors, and learners. With elite political and corporate interests determining policy, the purpose of education is lost and the value of grades and diplomas is diluted. The staginess of educational policies results from burdensome "exchange dramatics" among students (always being on one's best behavior for teachers, preparing for too many exams, etc.). He contends that his arguments about Japanese higher education possess general applicability: the more intense massive bureaucratic forces become, the more we excessively dramatize ourselves for the wrong reasons. The consequence is a "parareality" that breeds self-deception, inauthenticity, and alienation.
479:(2003) he explored the varieties of nationalist expression. He stressed that Japanese policies are informed by "renovationism": the more an ostensible Japanese authentic identity is threatened, the more modernizing national projects are pursued to refurbish Japan's economic might. These latter policies ironically increase the perception of identity threat since modernization, at least from an idealized "traditional" perspective, makes Japan seem somehow more "foreign." The result is an ideological positive feedback loop with practical consequences for Japan's policy-making circles.
418:"inward turn" or "psychological interiorization" which legitimizes and promotes a "propertied self." For McVeigh this describes how the inner world of feelings and thoughts justify the individual-centered acquisition of possessions. He traces the transition from a worldview discouraging economic mobility to one that seduces us to "keep up with the Joneses." This development heralded the shift from sumptuary restrictions on consumption to faith in the liberating power and inherent goodness of property rights and unfettered self-expression.
391:(1997) and "Spirit Possession in Sûkyô Mahikari: A Variety of Sociopsychological Experience." His other relevant articles include "Mental Imagery and Hallucinations as Adaptive Behavior: Divine Voices and Visions as Neuropsychological Vestiges", "Standing Stomachs, Clamoring Chests and Cooling Livers: Metaphors in the Psychological Lexicon of Japanese" and "The Self as Interiorized Social Relations: Applying a Jaynesian Approach to Problems of Agency and Volition."
434:(2002) he asked "why do so many students pretend-study and so many faculty pretend-teach?" and investigated the disconnect between official policies and actual pedagogical practices. He termed the loss of academic value and poor quality schooling "institutional mendacity," a claim that earned him both criticism and praise in Japan. The book was nominated for the Francis Hsu Book Prize (2004), Society for East Asian Anthropology,
256:
66:
426:). Much of his writing is based on many years of participant observation in Japan's education system. A fascination with the "staginess of social life" and simulation theory colors his work, and his interest in the intersection of psychology and politics is apparent in his linking of self-presentation with political economy. The theatricalization of gender roles is the topic of
136:
25:
410:. In this book Jaynes clarified the meaning of "consciousness" and explored the history of psychology and its prejudices, such as the marginalization of consciousness as a research topic, ignoring socio-historical aspects of psyche, the fraudulence of Freudianism, the conceptual emptiness of "cognitive."
417:
McVeigh explored the political implications of a
Jaynesian psychology. He argued that whether neoliberal, social democratic, communist, or postsocialist, feverish consumerism characterizes political economies. McVeigh sees two trends characterizing history, the steady accumulation of wealth and an
386:
he examined what he calls the super-religiosity of Bronze Age civilizations and proposed the "bicameral civilization inventory hypothesis" and the "embryonic psycholexicon hypothesis" of archaic societies. He called for a "stratigraphic psychology" that acknowledges radical changes in human psyche
402:
McVeigh continued his interest in a
Jaynesian perspective in research on the history of Japanese psychology in an effort to illustrate global shifts in nineteenth-century definitions of human nature that resonate with the emergence of the independent citizen as the building block of national state
421:
Though McVeigh's original interests were in
Sinology and he studied at Beijing University for one year (1982-1983), his publications have been about Japan. He spent many years teaching in Japan, and from 2002 to 2003 was chair of the Department of Cultural & Women's Studies at Tokyo Jogakkan
951:, "An Interview with Dr. Brian J. McVeigh: A leading social anthropologist talks about the culture of the language classroom in Japan," Vol 27, No. 8: 9–12, 2003; Kodomo wo wasureta kyouiku ronsou no shikaku (Missing the Point: An Education Debate that Forgets about the Children).
387:
by incorporating evolutionary psychology findings while steering clear of simplistic cultural evolutionism. Jaynes's impact is also evident in McVeigh's first project which explored the role of spirit possession in a
Japanese religious movement. His findings were published in
468:(1998) he explained how "state guidance" of educational structures and "moral education" are official attempts to ensure the values of hierarchy, centralization, compartmentalization, and standardization in Japan's political economy and civil society. In
328:(born 1959) is an American scholar of Asia who specializes in Japanese pop art, education, politics, and history. He is also a theorist of cultural psychology and historical changes in human mentality. He received his doctorate in 1991 from
403:
construction, the autonomous producer and consumer of economic liberalism, the "inward turn" to a privileged protagonist in art, and the individualized subject as the crucial unit of analysis in academic psychology.
472:(2000) he turned his attention to the cultural psychology of how we stage our selves and looked at the role of material culture (school uniforms and other accoutrements) in the management of self-appearance.
99:
344:
until 2013 and is a licensed mental health counselor. Currently he is researching how a
Jaynesian psychology can be developed for therapeutic purposes, as seen in his
398:
McVeigh applies a
Jaynesian analysis to how over time increasing abstraction and analogizing have radically altered our perceptions of time, space, and psyche. In
873:
McVeigh, Brian J. (2006). "The Self as
Interiorized Social Relations: Applying a Jaynesian Approach to Problems of Agency and Volition". In Kuijsten, Marcel (ed.).
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McVeigh, Brian J. (1996). "Standing
Stomachs, Clamoring Chests and Cooling Livers: Metaphors in the Psychological Lexicon of Japanese".
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is evident. By linking the ideas of these simulation theorists to the "gift" as defined by the French anthropologist
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168:
160:
829:"Mental Imagery and Hallucinations as Adaptive Behavior: Divine Voices and Visions as Neuropsychological Vestiges"
204:
389:
Spirits, Selves, and
Subjectivity in a Japanese New Religion: The Cultural Psychology of Belief in Sûkyô Mahikari
149:
95:
808:
McVeigh, Brian J. (1996). "Spirit
Possession in Sûkyô Mahikari: A Variety of Sociopsychological Experience".
186:
464:
His other works have also pursued the theme of how politics shapes the psychology of self-presentation. In
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McVeigh edited a series of informal, wide-ranging, and unstructured discussions with Jaynes, compiled in
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The "Other" Psychology of Julian Jaynes: Ancient Languages, Sacred Visions, and Forgotten Mentalities
384:
The "Other" Psychology of Julian Jaynes: Ancient Languages, Sacred Visions, and Forgotten Mentalities
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961:
795:"The Super-Religiosity of Bronze Age Civilizations: Linguistic Evidence of Bicameral Mentality"
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How Religion Evolved: Explaining the Living Dead, Talking Idols, and Mesmerizing Monuments
633:
Discussions with Julian Jaynes: The Nature of Consciousness and the Vagaries of Psychology
408:
Discussions with Julian Jaynes: The Nature of Consciousness and the Vagaries of Psychology
366:
How Religion Evolved: Explaining the Living Dead, Talking Idols, and Mesmerizing Monuments
175:
875:
Reflections on the Dawn of Consciousness: Julian Jaynes's Bicameral Mind Theory Revisited
769:"Julian Jaynes Society: Exploring Consciousness and the Bicameral Mind Theory since 1997"
1112:
840:
1156:
661:
A Psychohistory of Metaphors: Envisioning Time, Space, and Self through the Centuries
396:
A Psychohistory of Metaphors: Envisioning Time, Space, and Self through the Centuries
337:
979:
1124:
1037:
1011:("The shaping hand of invisible institutions"), February 24, 1999; Ken Henshall in
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333:
271:
It may require cleanup to comply with Knowledge's content policies, particularly
586:
The State Bearing Gifts: Deception and Disaffection in Japanese Higher Education
450:
443:
The State Bearing Gifts: Deception and Disaffection in Japanese Higher Education
65:
1141:
1130:
454:
1119:
891:("Japanese Women: Serviceable"), June 7, 1997, and by William W. Kelly in
737:
The Self-healing Mind: Harnessing the Active Ingredients of Psychotherapy
346:
The Self-healing Mind: Harnessing the Active Ingredients of Psychotherapy
1032:("Uniformly stylish Japanese"), August 19, 2001; Sophie Woodward in
947:, "Japan's Junior Colleges Face a Grim Future," November 14, 2003; T
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422:
College. His time in Japan significantly shaped his research focus (
680:
The History of Japanese Psychology: Global Perspectives, 1875-1950
529:
Wearing Ideology: State, Schooling, and Self-Presentation in Japan
470:
Wearing Ideology: State, Schooling, and Self-Presentation in Japan
400:
The History of Japanese Psychology: Global Perspectives, 1875-1950
718:
The Psychology of the Bible: Explaining Divine Voices and Visions
605:
Interpreting Japan: Approaches and Applications for the Classroom
424:
Interpreting Japan: Approaches and Applications for the Classroom
362:
The Psychology of the Bible: Explaining Divine Voices and Visions
358:
The Psychology of Ancient Egypt: Reconstructing a Lost Mentality
943:, "Women's Universities Struggle in Japan," November 14, 2003;
768:
340:
whose influence is apparent in his research. He taught at the
373:
249:
174:
from the article and its talk page, especially if potentially
129:
59:
18:
510:
The Nature of the Japanese State: Rationality and Rituality
491:
Life in a Japanese Women's College: Learning to Be Ladylike
466:
The Nature of the Japanese State: Rationality and Rituality
428:
Life in a Japanese Women's College: Learning to Be Ladylike
624:
The Propertied Self: The Psychology of Economic History
567:
Nationalisms of Japan: Managing and Mystifying Identity
477:
Nationalisms of Japan: Managing and Mystifying Identity
415:
The Propertied Self: The Psychology of Economic History
91:
264:
A major contributor to this article appears to have a
1064:, Vol. 14, No. 2:289–2290, 2002; Kevin Willoughby in
1095:The Journal of the Royal Anthropological Institute
1046:The Journal of the Royal Anthropological Institute
1001:The Journal of the Royal Anthropological Institute
370:The Psychology of Westworld: When Machines Go Mad
1085:, Vol. 24(2), p. 273, 2004; James Joseph Orr in
382:incorporated Jaynes's ideas of bicamerality. In
80:, potentially preventing the article from being
1089:, 31(2), pp. 498–502, 2005; Elise K. Tipton in
569:. Boulder, Colorado: Rowman & Littlefield.
1007:, Vol. 13(1):133–135, 2001; David Williams in
915:, Vol. 47(3), p. 338, 2003; Mark Lincicome in
336:. While a graduate student, he studied under
1093:, Vol. 64(4):1027–1028, 2005; Harumi Befu in
1052:, Vol. 110(2): 223–27, 2002; Ann Wehmeyer in
1028:, Vol. 59(2): 273–75, 2003; John Zitowitz in
1003:, Vol. 5(4): 664–65, 1999; Duncan McCargo in
8:
53:Learn how and when to remove these messages
1060:, Vol. 2, Issue 3, 2002; Matthew Allen in
1048:, Vol. 8(2): 401–402, 2002; T. Udagawa in
877:. Julian Jaynes Society. pp. 203–232.
167:about living persons that is unsourced or
100:reliable, independent, third-party sources
1132:Brian J. McVeigh discusses hallucinations
654:. Piscataway, NJ: Transaction Publishers.
441:In his third book on Japanese education,
313:Learn how and when to remove this message
295:Learn how and when to remove this message
238:Learn how and when to remove this message
118:Learn how and when to remove this message
1143:Brian J. McVeigh discusses Julian Jaynes
372:. In this book McVeigh analyzed how the
356:McVeigh has developed Jaynes's ideas in
94:by replacing them with more appropriate
905:International Herald Tribune/Asahi News
760:
77:too closely associated with the subject
1062:The Australian Journal of Anthropology
911:, WSE 4(2), 2003; Victor Kobayashi in
833:The International Journal of the Image
588:. Boulder, Colorado: Lexington Books.
635:. New York: Nova Science Publishers.
7:
1081:, Vol. 80(3), 2004; Ian McArthur in
626:. New York: Nova Science Publishers.
436:American Anthropological Association
1056:, Vol. 6, 2002; Jane E. Hegland in
1044:, Vol. 28(1), 2002; Jerry Eades in
1026:Journal of Anthropological Research
927:, Issue 41, 2004; Jeff Kingston in
550:. Armonk, New York: M. E. Sharpe.
14:
945:The Chronicle of Higher Education
941:The Chronicle of Higher Education
923:, 30(1), 2004; Anthony Robins in
548:Japanese Higher Education as Myth
432:Japanese Higher Education as Myth
34:This article has multiple issues.
720:. Exeter, UK: Imprint Academic.
701:. Exeter, UK: Imprint Academic.
275:. Please discuss further on the
254:
134:
75:may rely excessively on sources
64:
23:
1087:The Journal of Japanese Studies
1058:The Journal of Consumer Culture
1042:The Journal of Japanese Studies
1034:The Journal of Material Culture
925:Japan Society: News and Reviews
919:, 645–648, 2003; J.S. Eades in
893:The Journal of Japanese Studies
775:from the original on 2019-11-09
663:. Lanham, Maryland: Lexington.
42:or discuss these issues on the
917:History of Education Quarterly
1:
1198:University of Arizona faculty
1193:Psychological anthropologists
1024:Reviews by Christine Yano in
907:, September 18, 2002, and in
1077:Reviews by Lucian W. Pye in
913:Comparative Education Review
145:biography of a living person
1188:Princeton University alumni
1015:, Vol. 22(4):545–547, 1998.
921:Journal of Japanese Studies
739:. Oxford University Press.
531:. Oxford: Berg Publishers.
172:must be removed immediately
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1097:, Vol. 12(2):478–79, 2006.
999:Reviews by Jerry Eades in
909:World Studies in Education
839:(1): 25‒36. Archived from
735:McVeigh, Brian J. (2022).
716:McVeigh, Brian J. (2020).
697:McVeigh, Brian J. (2017).
678:McVeigh, Brian J. (2017).
659:McVeigh, Brian J. (2016).
650:McVeigh, Brian J. (2016).
631:McVeigh, Brian J. (2016).
622:McVeigh, Brian J. (2015).
603:McVeigh, Brian J. (2014).
584:McVeigh, Brian J. (2006).
565:McVeigh, Brian J. (2003).
546:McVeigh, Brian J. (2002).
527:McVeigh, Brian J. (2000).
508:McVeigh, Brian J. (1998).
489:McVeigh, Brian J. (1998).
1066:Journal of Fashion Theory
445:(2006), the influence of
1183:Cultural anthropologists
1173:American anthropologists
1091:Journal of Asian Studies
1068:, Vol. 6, Issue 3, 2002.
955:, November 5, 2003. See
16:American scholar of Asia
1050:Anthropological Science
1178:American ethnographers
682:. London: Bloomsbury.
159:Please help by adding
856:Journal of Pragmatics
607:. London: Routledge.
512:. London: Routledge.
493:. London: Routledge.
483:Selected publications
342:University of Arizona
273:neutral point of view
1054:Japan Studies Review
1013:Asian Studies Review
330:Princeton University
165:Contentious material
1036:, Vol. 7, 3, 2002;
976:"Untitled Document"
949:he Language Teacher
895:, Vol. 25(2), 1999.
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810:Japanese Religions
793:McVeigh, Brian J.
187:"Brian J. McVeigh"
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755:References
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198:newspapers
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379:Westworld
277:talk page
150:citations
108:June 2018
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