has little else to speak for it. While most anthropologists have moved beyond using grand unified theories to explain complex and ever-shifting aspects of human phenomena (e.g. religion), Lewis-Williams and Pearce have not. It is wildly implausible that shamanism, hallucinations, or altered states of consciousness are the unifying factors in artistic representations over the past 40,000 years. While altered states of consciousness may account for various aspects of the archeological record, the suggestion that they explain the majority of past religious and/or artistic representations rather than economic, environmental, or historical constraints places too high a burden upon a single factor. The authors do not clearly define what neurologically hard-wired means, and they consistently reassert that their use of this term is not deterministic – despite the very obvious premise of the book that it is. They apply the same ideas about shamans and shamanism from the Paleolithic and ethnographic record to the Neolithic, despite the fact that we cannot simply “add shamans and stir”; shamanism varies over time and space to an extraordinary degree. Hallucinations do not provide a convincing route for the development of much of the evidence they suggest (architecture, sculpture, artist motifs, and sculpture), and there is little evidence that it is a prime mover or explains the vast majority of these representations in the broad swath of human history. This book should be seen less as a work of archeological innovation than a continuation of a theory of which Lewis-Williams is convinced and has been pushing for the past three decades, now updated and applied to the Neolithic. There is no way to prove or disprove their conjectures scientifically, and, while interesting, their leaps in logic are not convincing. To quote archeologist Sally Rosen Binford, “Paleopsychology is a dangerous field.”

中文翻译：

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秘密世界：智慧史

无话可说。尽管大多数人类学家已经超越了使用统一的大理论来解释人类现象（例如宗教）复杂且不断变化的方面，但路易斯-威廉姆斯和皮尔斯却没有。萨满教，幻觉或意识状态的改变是过去40,000年艺术表现形式的统一因素，这简直令人难以置信。尽管意识状态的改变可能解释了考古记录的各个方面，但有关其解释大多数过去宗教和/或艺术表现形式而不是经济，环境或历史限制的建议给单个因素造成了太大负担。作者并未明确定义神经学上硬连线的含义，他们一贯主张使用此术语不是确定性的，尽管这在书中有非常明显的前提。他们采用了从旧石器时代和人种志记录到新石器时代关于萨满和萨满教的相同观念，尽管事实是我们不能简单地“添加萨满和煽动”。萨满教在时空上变化很大。幻觉并不能为他们提出的许多证据（建筑，雕塑，艺术家图案和雕塑）的发展提供令人信服的途径，而且几乎没有证据表明幻觉是原动力或解释了这些表征中的绝大多数。人类历史的广阔领域。不应将这本书视为考古创新的作品，而应将其作为刘易斯·威廉姆斯深信不疑并在过去三十年中一直在推动的理论的延续，现在已经更新并应用于新石器时代。没有办法科学地证明或推翻他们的猜想，尽管有趣，但他们逻辑上的飞跃却没有说服力。引用考古学家莎莉·罗森·本福德的话来说，“古心理学是一个危险的领域。”