Cannibalism And Human Sacrifice - Part Ii

By Author: Sam Vaknin
Total Articles: 58
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III. Chastening Reminders

Cannibalism is a chilling reminder of our humble origins in the animal kingdom. To the cannibal, we are no better and no more than cattle or sheep. Cannibalism confronts us with the irreversibility of our death and its finality. Surely, we cannot survive our demise with our cadaver mutilated and gutted and our skeletal bones scattered, gnawed, and chewed on?

IV. Medical Reasons

Infrequently, cannibalism results in prion diseases of the nervous system, such as kuru. The same paternalism that gave rise to the banning of drug abuse, the outlawing of suicide, and the Prohibition of alcoholic drinks in the 1920s - seeks to shelter us from the pernicious medical outcomes of cannibalism and to protect others who might become our victims.

V. The Fear of Being Objectified

Being treated as an object (being objectified) is the most torturous form of abuse. People go to great lengths to seek empathy and to be perceived by others as three dimensional entities with emotions, needs, priorities, wishes, and preferences.

The cannibal reduces others by ...
... treating them as so much meat. Many cannibal serial killers transformed the organs of their victims into trophies. The Cook Islanders sought to humiliate their enemies by eating, digesting, and then defecating them - having absorbed their mana (prowess, life force) in the process.

VI. The Argument from Nature

Cannibalism is often castigated as "unnatural". Animals, goes the myth, don't prey on their own kind.

Alas, like so many other romantic lores, this is untrue. Most species - including our closest relatives, the chimpanzees - do cannibalize. Cannibalism in nature is widespread and serves diverse purposes such as population control (chickens, salamanders, toads), food and protein security in conditions of scarcity (hippopotamuses, scorpions, certain types of dinosaurs), threat avoidance (rabbits, mice, rats, and hamsters), and the propagation of genetic material through exclusive mating (Red-back spider and many mantids).

Moreover, humans are a part of nature. Our deeds and misdeeds are natural by definition. Seeking to tame nature is a natural act. Seeking to establish hierarchies and subdue or relinquish our enemies are natural propensities. By avoiding cannibalism we seek to transcend nature. Refraining from cannibalism is the unnatural act.

VIII. The Argument from Progress

It is a circular syllogism involving a tautology and goes like this:

Cannibalism is barbaric. Cannibals are, therefore, barbarians. Progress entails the abolition of this practice.

The premises - both explicit and implicit - are axiomatic and, therefore, shaky. What makes cannibalism barbarian? And why is progress a desirable outcome? There is a prescriptive fallacy involved, as well:

Because we do not eat the bodies of dead people - we ought not to eat them.

VIII. Arguments from Religious Ethics

The major monotheistic religions are curiously mute when it comes to cannibalism. Human sacrifice is denounced numerous times in the Old Testament - but man-eating goes virtually unmentioned. The Eucharist in Christianity - when the believers consume the actual body and blood of Jesus - is an act of undisguised cannibalism:

"That the consequence of Transubstantiation, as a conversion of the total substance, is the transition of the entire substance of the bread and wine into the Body and Blood of Christ, is the express doctrine of the Church ...."

(Catholic Encyclopedia)

"CANON lI.-If any one saith, that, in the sacred and holy sacrament of the Eucharist, the substance of the bread and wine remains conjointly with the body and blood of our Lord Jesus Christ, and denieth that wonderful and singular conversion of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood-the species Only of the bread and wine remaining-which conversion indeed the Catholic Church most aptly calls Transubstantiation; let him be anathema.

CANON VIII.-lf any one saith, that Christ, given in the Eucharist, is eaten spiritually only, and not also sacramentally and really; let him be anathema."

(The Council of Trent, The Thirteenth Session - The canons and decrees of the sacred and oecumenical Council of Trent, Ed. and trans. J. Waterworth (London: Dolman, 1848), 75-91.)

Still, most systems of morality and ethics impute to Man a privileged position in the scheme of things (having been created in the "image of God"). Men and women are supposed to transcend their animal roots and inhibit their baser instincts (an idea incorporated into Freud's tripartite model of the human psyche). The anthropocentric chauvinistic view is that it is permissible to kill all other animals in order to consume their flesh. Man, in this respect, is sui generis.

Yet, it is impossible to rigorously derive a prohibition to eat human flesh from any known moral system. As Richard Routley-Silvan observes in his essay "In Defence of Cannibalism", that something is innately repugnant does not make it morally prohibited. Moreover, that we find cannibalism nauseating is probably the outcome of upbringing and conditioning rather than anything innate.

According to Greek mythology, Man was created from the ashes of the Titans, the children of Uranus and Gaea, whom Zeus struck with thunderbolts for murdering his son, Zagreus, and then devouring his body. Mankind, therefore, is directly descendant from the Titans, who may well have been the first cannibals.


About the Author Sam Vaknin ( http://samvak.tripod.com ) is the author of Malignant Self Love - Narcissism Revisited and After the Rain - How the West Lost the East. He served as a columnist for Central Europe Review, PopMatters, and eBookWeb , and Bellaonline, and as a United Press International (UPI) Senior Business Correspondent. He is the the editor of mental health and Central East Europe categories in The Open Directory and Suite101.