I must admit that I am very confused by your post. Are you trying to say that people do not experience hallucinations?
No, what I'm saying is that every person would go through this transition where they would have auditory/visual hallucinations, and its clear that not everyone at the time, centuries ago, did.
I do not believe that Jaynes' theory implies that exactly. As I understand it, there are particular social conditions that were once widespread that encouraged hallucinatory experiences. I would expect people to still experience hallucinations today, and they do: imaginary childhood "friends", dead relatives, and "god".
but I haven't seen anything that can be used to dismiss it today
I have, see the following;
Block, N. (1981). Review of Julian Jayne's Origins of Consciousness in the Breakdown of the
Bicameral Mind. Cognition and Brain Theory
Implying that consciousness is a cultural construct?!
I believe Ned Block's criticism was that culture somehow changed to reflect what humans were doing all along. With what we understand about the role of language in thought, this now looks like nonsense. Broadly speaking, yes, consciousness is a cultural construct, but so is agriculture, and the Internet.
Asaad G, Shapiro B. What about the bicameral mind? Am J Psychiatry 1987
Dennett, Daniel (1986). "Julian Jaynes's Software Archeology". Canadian Psychology
That auditory hallucinations played such a major role in human human mind and history is somewhat difficult to believe.
An audio hallucination sounds just like the real thing to the brain. It can be pretty mysterious if you experience it, and do not know what it is. I do not find it at all difficult to accept that a group of people could adopt a "useful" interpretation of such an experience, such as attributing it to "god" or some other relation. In fact, I've met people who currently have these experiences, and attribute them to "ghosts" or "god" or whatever. It would seem that such talk is readily dismissed as nonsense. I tend to have some respect for the experiences of others, though perhaps not their interpretations.
Though I have been quite a fan of Dennett over the years, I am not familiar with his latest views, if they have in fact changed.
As for the transition from a bicameral world to the one we inhabit today, Jaynes discusses his idea in detail, perhaps you've forgotten it?
Well if your talking about religion, schizophrenia and the general need for external authority in decision-making as being the "left overs" of bicameralism, I would argue schizophrenia is a real chemical imbalance that has nothing to do with religion, but might have more in common with creative genius, http://www.personalityresearch.org/papers/byrd.html
I do not find "a real chemical imbalance" to be very illuminating, even if it does imply a neurotransmitter deficiency. There are a few interesting associations with schizophrenia, but Jaynes proposes a far more useful way of looking at the condition.
And a need for external authority in decision-making, that's not a real strong argument in itself, as there are plenty of other reasons for this from even an evolutionary perspective.
I do not understand this criticism at all, please elaborate.