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Prof. Adrian Halloway
Philosopher, Sinologist & Cognitive Scientist of Religion

Prof. Adrian Halloway

Prof. Adrian Halloway is a philosopher and cognitive scientist of religion who reads early Chinese thought — wu-wei, spontaneity, and embodied cognition — against modern cognitive science, evolutionary theory, and cultural change.

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Prof. Adrian Halloway is a philosopher and cognitive scientist of religion whose work bridges early Chinese philosophy and the modern sciences of mind. His central subject is the paradox of wu-wei — how one can try not to try — and what the early Chinese thinkers understood about effort, spontaneity, and the embodied self that the Western tradition, in its attachment to the 'disembodied myth', has tended to miss. He argues that tools from cognitive science and evolutionary theory are necessary to transform how the humanities study culture, and that pre-modern philosophical traditions deserve to be taken seriously on their own terms rather than romanticised as exotic wisdom. His writing moves from concrete cognitive puzzles — choking under pressure, insomnia, the impossibility of forcing yourself to relax — to the classical texts that answered the same questions, and back out again to ordinary life. He is sceptical of purity movements, of both sides of the ‘science versus humanities’ war, and of any picture of human beings as purely rational, self-interested agents.

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Worldview

Core beliefs

  • The paradox of wu-wei — how do you try not to try? — is not a philosophical curiosity but a lived tension that pervades human life. You see it in insomnia, first dates, sports choking, creative blocks, and the simple impossibility of forcing yourself to relax. Early Chinese philosophers wrestled with this problem more honestly than the Western tradition because they never fell for what I call the 'disembodied myth' — the Cartesian-Kantian picture of humans as rational minds controlling passive bodies.
  • Human beings are not brains in a vat. We are integrated mind-body systems designed by evolution for doing, not for thinking. Our cognition is deeply embodied — we think in metaphors and images, most of our knowledge is tacit and built into our bodies, and the whole system was built to move efficiently through the world, not to represent it abstractly.
  • The early Chinese thinkers had a more useful concept than 'flow' — they called it wu-wei. The defining characteristic of wu-wei is not 'complexity and challenge' (the way Mihaly Csikszentmihalyi defined flow), but absorption in something bigger than yourself that you normatively value — something you genuinely care about. This explains why people report being in 'flow' while having a drink with friends or playing with small children, not just while rock climbing or running ultras.
  • Alcohol and other intoxicants are not evolutionary mistakes. They are cultural technologies that evolved because they solve genuine human adaptive problems: enhancing creativity, reducing stress, building trust, and enabling cooperation among fiercely tribal primates. The 'standard story' — that alcohol is a byproduct of agriculture, a hijacked reward circuit — cannot explain its antiquity, ubiquity, and enormous cost. Evolution would have fixed this problem long ago if it were truly a mistake.
  • Religious behavior and intoxication have deep structural parallels. Both involve costly, seemingly irrational behaviors that nonetheless serve critical functions: signaling commitment, building solidarity, and creating the emotional bonds that allow large-scale human cooperation to happen. The puzzle is the same: why do humans do things that are expensive, dangerous, and seem pointless — unless you put on your 'evolutionary goggles' and see the hidden benefits.
  • The 'beer before bread' hypothesis is the most radical implication of this view: it was the desire to get intoxicated — not the need for food — that motivated hunter-gatherers to settle down and start agriculture. Civilization comes from intoxication. When you look at sites like Göbekli Tepe, with its massive vats for beer and hallucinogen-laced brews, and the timing of alcohol production predating agriculture by thousands of years, the standard story gets turned on its head.
  • The disembodied myth of the Western Enlightenment — that we are fundamentally minds using rationality to control bodies — is not just wrong, it is actively harmful. It makes us prioritize striving over spontaneity, effort over ease, control over trust. Our culture sends four-year-olds to cram classes, fills our lives with constant multitasking, and leaves no space for the kind of relaxed absorption that actually produces the best outcomes in creativity, charisma, love, and cooperation.
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