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| 245 | 10|aMuerte al filo de la humanidad: algunas reflexiones en torno a la conciencia y los orígenes del pensamiento religioso |n51 (2016) (Segunda época) diciembre|pArqueología|htext |
| 700 | 1 |aRoberto|eauthor|ecreator|uInstituto de Investigaciones Históricas, UNAM |
| 700 | 1 |aLuis|eauthor|ecreator|uInstituto de Investigaciones Antropológicas, UNAM |
| 655 | 7|aArtículo de revista|2mediateca-genero |
| 260 | |bInstituto Nacional de Antropología e Historia|c2016-12-31 |
| 773 | 0 |tArqueología |
| 773 | 0 |tArqueología Num. 51 (2016) |
| 852 | |aCoordinación Nacional de Arqueología |
| 540 | |aCreative Commons Attribution Non-Commercial No Derivatives (CC BY-NC-ND) |
| 650 | 1 |aMuerte|xAntropología|xReligión |
| 520 | |aA partir del análisis de múltiples evidencias etológicas y arqueológicas, se plantea establecer un diálogo entre las clásicas propuestas antropológicas sobre la conciencia de muerte como motor del pensamiento religioso y los más recientes estudios sobre la conducta de homínidos fósiles y primates contemporáneos. Rastreando los más tempranos indicios de comportamiento simbólico, llegamos a la conclusión de que, lejos de haber existido una revolución cognitiva, la conciencia de muerte se nos presenta como una suerte de gradiente que oscila entre el mero reconocimiento perceptual y la elaboración de complejos conceptos. Se plantea incluso que algunos de los hábitos de los grandes simios, como las actitudes compasivas y el traslado de cadáveres, parecen haberse prolongado a lo largo de la evolución humana hasta tener eco en los muy variados procesos funerarios de las poblaciones actuales. De modo que, si la muerte hubiera tenido el rol germinal que los precursores de la antropología le atribuían, habríamos de considerar que lo religioso no necesariamente es una característica exclusiva del hombre actual. |
| 520 | |aFrom the analysis of multiple animal behavior and archaeological evidence, we attempt to establish a dialogue between classical anthropological proposals on the consciense of death as an engine of religious thought and recent studies on the behavior of fossil hominids and con-temporary primates. Tracking the earliest evidence of symbolic behavior, we conclude that, far from having been a cognitive revolution, awareness of death is presented as a sort of gradient ranging between mere perceptual recognition and development of complex concepts. We suggest that even some of the habits of the great apes, like the compassionate attitudes and the transfer of corpses, appear to have extended throughout human evolution to be echoed in varied funeral processes of the current populations. So, if death had played the seminal role that the precursors of anthropology attributed to it, we would have to consider that religion is not necessarily a unique feature of modern man. |
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