It might be hard to do better than George Eliot does in this bit of psychological dissection of some ways of thinking in the face of “mysteries” and motivations (1861).
The next morning the whole village was excited by the story of the robbery, and Godfrey, like every one else, was occupied in gathering and discussing news about it, and in visiting the Stone-pits. The rain had washed away all possibility of distinguishing foot-marks, but a close investigation of the spot had disclosed, in the direction opposite to the village, a tinder-box, with a flint and steel, half sunk in the mud. It was not Silas’s tinder-box, for the only one he had ever had was still standing on his shelf; and the inference generally accepted was, that the tinder-box in the ditch was somehow connected with the robbery
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. A small minority shook their heads, and intimated their opinion that it was not a robbery to have much light thrown on it by tinder-boxes, that Master Marner’s tale had a queer look with it, and that such things had been known as a man’s doing himself a mischief, and then setting the justice to look for the doer. But when questioned closely as to their grounds for this opinion, and what Master Marner had to gain by such false pretenses, they only shook their heads as before, and observed that there was no knowing what some folks counted gain; moreover, that everybody had a right to their own opinions, grounds or no grounds, and that the weaver, as everybody knew, was partly crazy. Mr. Macey, though he joined in the defense of Marner against all suspicions of deceit, also pooh-poohed the tinder-box; indeed, repudiated it as a rather impious suggestion, tending to imply that everything must be done by human hands, and that there was no power which could make away with the guineas without moving the bricks. (Silas Marner, 60-1)
We are still the village mind attempting to use our culturally (epigenetically) inherited frames to solve our mysteries.
*photo © 2004 by Tomasz Sienicki