The article began life as, and retains the character of, spoken argument for not allowing the neurosciences to shape the agenda of the history of the human sciences. This argument is then used to suggest purposes and content for the journal, History of the Human Sciences. The style is rhetorical, even polemical, but open-ended. I challenge two clichés about the neurosciences, that they intellectually challenge other areas of knowledge, and that they are reconfiguring the human with the notion of ‘brainhood’. (...) The suggestion is that the real challenges lie elsewhere; specifically with understanding the relations of different forms of knowledge and making it conceivable by political action, or simply mode of life, to implement one way of being human rather than another. The conclusion re-asserts the value of the heading, ‘history of the human sciences’, and of the value of the journal with this name, as a forum in which to reflect on the identity and relations of forms of knowledge about ‘the human’ in all their variety. (shrink)

This article investigates whether different religious (mythological) worldviews can be described as alternative and altered states of consciousness (ASCs). Differences between conscious and unconscious motivations for behaviour are discussed before looking at ASCs, Weltanschauung and symbolic universes. Mythology can be described both as Weltanschauung and symbolic universe, functioning on all levels of consciousness. Different Weltanschauungen constitute alternative states of consciousness. Compared to secular worldviews, religious worldviews may be described as ASCs. Thanks to our globalised modern societies, the issue is even (...) more complex, as alternate modernities lead to a symbolic multiverse, with individuals living in a social multiverse.Keyowrds: mythology; Weltanschauung; worldview; symbolic universe; states of consciousness; altered states of consciousness; alternative states of consciousness; symbolic multiverse; social multiverse. (shrink)