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The building of the Tower of Babel and the Confusion of Tongues(languages) in ancient Babylon is mentioned rather briefly inGenesis Chapters 10 and 11. Genesis 10 is the so-called "--a list of 70 namesof Noah's descendants through Shem, Ham, and Japheth. The listis probably not complete, but we are given a good picture of thedivision of our race into three branches each having been giftedspecial giftedness and unique qualities by God, highlighting thespiritual, intellectual and physical sides of man as he was createdin the image of God. Genesis 10:6-12 includes a parentheticalsection on one of the sons of grandsons Ham, Nimrod the son ofCush.

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The ontological distinction among the form, appearance, and substrateof an activity of consciousness is detailed in D. W. Smith, Mind World(2004), in the essay “Three Facets of Consciousness”.

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The next paragraphs in the introduction should cite previous research in this area. It should cite those who had the idea or ideas first, and should also cite those who have done the most recent and relevant work. You should then go on to explain why more work was necessary (your work, of course.)

The discipline of phenomenology is defined by its domain of study,its methods, and its main results.


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The source the different languages cannot be explainedin terms evolution, though the various dialects andsimilar languages within the basic groups are no doubt attributableto gradual diversification from a common source tongue. But themajor groups are so fundamentally different from each other asto defy explanation in any naturalistic framework.

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Philosophers succeeding Husserl debated the proper characterizationof phenomenology, arguing over its results and its methods. AdolfReinach, an early student of Husserl’s (who died in World War I),argued that phenomenology should remain allied with a realist ontology,as in Husserl’s Logical Investigations. Roman Ingarden, aPolish phenomenologist of the next generation, continued the resistanceto Husserl’s turn to transcendental idealism. For such philosophers,phenomenology should not bracket questions of being or ontology, as themethod of epoché would suggest. And they were notalone. Martin Heidegger studied Husserl’s early writings, worked asAssistant to Husserl in 1916, and in 1928 succeeded Husserl in theprestigious chair at the University of Freiburg. Heidegger had his ownideas about phenomenology.

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Therefore, if anthropologists insist on an evolutionary explanationfor the different languages, then they must likewise postulateextremely long periods of isolation and inbreeding for the differenttribes, practically as long as the history of man himself. Thisin turn means that each of the major language groups must be identicalwith a major racial group. Therefore, each "race" musthave had a long evolutionary history, and it is natural to assumethat some races have evolved more than others. This natural associationof racism with evolutionary philosophy is quite significant andhas been the pseudoscientific basis of a wide range of racistpolitical and religious philosophies that have wrought untoldharm and misery over the years.

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In the 1930s phenomenology migrated from Austrian and then Germanphilosophy into French philosophy. The way had been paved in MarcelProust’s In Search of Lost Time, in which the narratorrecounts in close detail his vivid recollections of past experiences,including his famous associations with the smell of freshly bakedmadeleines. This sensibility to experience traces to Descartes’ work,and French phenomenology has been an effort to preserve the centralthrust of Descartes’ insights while rejecting mind-body dualism. Theexperience of one’s own body, or one’s lived or living body, has beenan important motif in many French philosophers of the 20thcentury.