Psychology – Page 9 – a sibilant intake of breath

Social media and the solitudes of left and right

I have seen a lot of discussion about Jonathan Haidt’s recent article in The Atlantic about how social media has broken US politics. It contains some important criticisms of the progressive left, as well as the authoritarian right — particularly about their demand that all speech and thought should conform to their ideological agenda.

On all sides there is a withdrawal from pluralism, the belief and practice that a diversity of political opinions is normal and desirable:

The former CIA analyst Martin Gurri predicted these fracturing effects in his 2014 book, The Revolt of the Public. Gurri’s analysis focused on the authority-subverting effects of information’s exponential growth, beginning with the internet in the 1990s. Writing nearly a decade ago, Gurri could already see the power of social media as a universal solvent, breaking down bonds and weakening institutions everywhere it reached. He noted that distributed networks “can protest and overthrow, but never govern.” He described the nihilism of the many protest movements of 2011 that organized mostly online and that, like Occupy Wall Street, demanded the destruction of existing institutions without offering an alternative vision of the future or an organization that could bring it about.

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The “Hidden Tribes” study, by the pro-democracy group More in Common, surveyed 8,000 Americans in 2017 and 2018 and identified seven groups that shared beliefs and behaviors. The one furthest to the right, known as the “devoted conservatives,” comprised 6 percent of the U.S. population. The group furthest to the left, the “progressive activists,” comprised 8 percent of the population. The progressive activists were by far the most prolific group on social media: 70 percent had shared political content over the previous year. The devoted conservatives followed, at 56 percent.

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The most reliable cure for confirmation bias is interaction with people who don’t share your beliefs. They confront you with counterevidence and counterargument. John Stuart Mill said, “He who knows only his own side of the case, knows little of that,” and he urged us to seek out conflicting views “from persons who actually believe them.” People who think differently and are willing to speak up if they disagree with you make you smarter, almost as if they are extensions of your own brain.

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The “Hidden Tribes” study tells us that the “devoted conservatives” score highest on beliefs related to authoritarianism. They share a narrative in which America is eternally under threat from enemies outside and subversives within; they see life as a battle between patriots and traitors. According to the political scientist Karen Stenner, whose work the “Hidden Tribes” study drew upon, they are psychologically different from the larger group of “traditional conservatives” (19 percent of the population), who emphasize order, decorum, and slow rather than radical change.

As the world gets more destabilized, there is a trend of us all getting pushed into deeper solitudes, unable to even perceive how our own views and presuppositions relate to those of our fellow citizens. The article makes some suggestions for mechanisms to counter that, but it’s hard to imagine them (if they could even be implemented) counteracting the forces pushing us toward a politics of outrage.

Progressive politics and “defunding the police”

While outside the area of climate change policy, the concept and slogan of “defunding the police” is revealing about important dynamics between progressive activist politics and policy-making by those who actually win power.

As The Economist reported in 2021:

The critical division is over whether or not the plan is a pretext to “defund the police”. Opponents insist it is sloganeering masquerading as policy. Shortly after Floyd’s murder, a majority of the city council appeared at a rally at Powderhorn Park on a stage in front of which “DEFUND POLICE” appeared in gigantic block letters. “The narrative all along until maybe five months ago, six months ago, was that they would be defunding the police and allocating the money elsewhere. The only thing that’s changed is the political winds,” says Mr Frey. He insists that alternatives to policing can still be funded without modifying the city charter, and that, if anything, more funding for the police is needed: “Right now, in Minneapolis, we have fewer officers per capita than just about every major city in the entire country.”

Advocates for reform have adjusted their language. As with the civil-rights movement, “those farthest on the left are what pushed the movement…we shifted the narrative from reform to defund,” says Sheila Nezhad, a community organiser running for mayor who is posing a stiff challenge to Mr Frey. Having contributed to a report on policing that argued that “abolition is the only way forward”, Ms Nezhad now avoids such rhetoric on the campaign trail, preferring words like “reinvest”. Kate Knuth, another candidate for mayor who supports the reform, says: “My vision of a department of public safety absolutely includes police,” funded at the same levels as today.

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Public opinion in favour of “defunding” police departments was never high. The increase in violent crime has made it even less so.

In June 2020, 41% of Democrats told survey-takers for the Pew Research Centre that they wished to reduce local police budgets. By September 2021 that had shrunk to 25%. Among the general public, support declined from 25% to 15%.

I would say the dynamics of this movement mirror many of those in the progressive, intersectional, anti-capitalist climate justice movement. People who are sympathetic to the kind of analysis and solutions within the movement embrace them enthusiastically and selectively surround themselves to people who agree, losing touch with public opinion and losing the ability to influence people who don’t mostly agree with them already. This leads to policy proposals that over-reach what is politically plausible (abolish global capitalism!) but, because they feel swollen with moral superiority about their analysis and policy preferences, activists reject the public rather than revise their proposals. They end up powerless and isolated, but feeling like the moral lords of the universe. Because they see their opponents as so contemptible, the idea of developing an approach with broader electoral support is rejected both pragmatically and emotionally, in the first case because they can’t see how cooperating with such awful people will lead to an outcome they want, and in the second case because their revulsion and contempt makes them reject cooperation before even considering what it would involve.

The biggest thing we need to achieve to have a chance against climate change is to split the conservative side of the population between those with respect for empirical truth who won’t dismantle climate change protections to try to win popularity and the fantasists who either deny the reality of climate change altogether or dismiss the need to act on it. The latter would then hopefully be a small enough rump to be politically marginal. Something comparable on the left may be a helpful parallel development, characterized by the rejection of the idea that everyone who disagrees with progressivism can be ignored or converted. Recognizing that multiple political perspectives can be simultaneously valid is the basis of pluralism and the foundation of the central democratic concept that the defeated must acknowledge the legitimacy of the victors. Without that, politics becomes an anarchic ideological contest in which any tactic can be justified and where a coherent and effective agenda serving the public interest cannot arise.

Guterres on additional fossil fuel production and stranded assets

United Nations secretary general’s remarks on the ongoing release of the IPCC’s sixth assessment report are remarkable for their directness and candour:

“Climate activists are sometimes depicted as dangerous radicals,” said UN Secretary-General António Guterres during the Intergovernmental Panel on Climate Change (IPCC) news conference on Monday. “But the truly dangerous radicals are the countries that are increasing the production of fossil fuels.”

“Investing in new fossil fuel infrastructure is moral and economic madness,” UN Secretary General Antonio Guterres said at the report’s release Monday. “Such investments will soon be stranded assets, a blot on the landscape, and a blight on investment portfolios.”

Canada’s government, despite taking more action on the issue than its predecessors, remains firmly on the side of the production-increasing radicals. In part that is from how emission statistics treat the GHGs from fuels we export as someone else’s responsibility, along with the GHGs embodied in what we import. Avoiding climatic catastrophe requires an end to such numerical evasions and a firm commitment to fossil fuel abolition, with production falling by a significant percentage every year until the world no longer runs on coal, oil, and gas.

You can blame the government for their inadequacy, but at some level that becomes like blaming corporations for emissions rather than the consumers of their products. By continuing to select governments that misrepresent what the consequences of their climate change plans will be while dodging the question of ending production, Canadians are ensuring that they will be lied to. When both the Liberals and Conservatives promise that climatic stability and a growing fossil fuel sector can be compatible, they perpetuate the cycle where we sacrifice the welfare of all future generations and non-human nature for the sake of our short-term comfort and the temporary perpetuation of unsustainable ways of life.

Dissertation extract: structural barriers to climate change action

Today I saw a Twitter post with some text that governments cut from the Summary for Policymakers from the 6th Assessment Report (AR6) of the Intergovernmental Panel on Climate Change (IPCC):

B6.4. Factors limiting ambitious transformation include structural barriers, an incremental rather than systemic approach, lack of coordination, inertia, lock-in to infrastructure and assets, and lock-in as a consequence of vested interests, regulatory inertia, and lack of technological capabilities and human resources. (high confidence) {1.5, 2.8, 5.5, 6.7, 13.8}

This accords with the section on structural barriers to climate action in my in-progress dissertation.

In response, I have released a draft section from my dissertation on the structural barriers that make controlling climate change so challenging. The barriers are essential for understanding why growing scientific alarm has not translated into adequate policy responses. It also raises questions for environmentalists working to control the problem, since part of the issue is their own opposition to fossil fuel alternatives.

COVID-19 in spring 2022

As Toronto, Canada, and the rest of the world are dismantling their public health protection measures (masks are now mostly voluntary in Ontario) it seems like people’s frustration has gotten ahead of the reality that there will be further waves and variants, in part because of unequitable and insufficient vaccine distriubution globally and also partly because of the voluntarily unvaccinated who keep the virus circulating.

Based on conversations with friends and media from there the situation in China is drastically different. Tower blocks get routinely locked down by people in masks and full-body protective suits. Expatriots are afraid that they will test positive and be forced into an isolation facility.

Even if people would accept them, I wouldn’t say the Chinese tactics are necessary or attractive to emulate. Based on the reporting I have seen, their motives are more political than public spirited: declining to use more effective foreign vaccines out of nationalism, and insisting on “COVID zero” as an attempt to demonstrate the superirity of Chinese authoritarianism over chaotic democratic politics.

It’s obvious but worth repeating that the virus is unaffected by our emotions of exhaustion, frustration, and wanting the epidemic to be over. Measures including vaccine mandates and masking have always been justifiable mechanisms to slow the spread of disease and protect those with compromised immune systems and who cannot be vaccinated for legitimate medical reasons.

As so often, I wish people had a bit more fellow-feeling and less entitlement around what they should be able to do and to refuse. Politicians and members of the public desperate for ‘normality’ are delaying it by their intransience.

Between all the global forces at work today — from climate change and nuclear proliferation to loss of public trust in all institutions — I can’t help worrying that we’ll never see pre-COVID “normal” again. We may all be bound up in a developing crisis of profound global instability, where systems disrupted from the old normal trend into a new equilibrium instead of back to what we’ve grown to consider normal. Five or ten years from now, we might marvel about how normal and stable the pandemic times were.

What makes Rousseau and his self-described ‘history of the human heart,’ so astonishingly germane and eerily resonant is that, unlike his fellow eighteenth-century writers, he described the quintessential inner experience of modernity for most people: the uprooted outsider in the commercial metropolis, aspiring for a place in it, and struggling with complex feelings of envy, fascination, revulsion and rejection.

He never ceased to speak out of his own intensely personal experience of fear, confusion, loneliness and loss — spiritual ordeals today experienced millions of times over around the world. Holderlin, one of Rousseau’s many distinguished German devotees, wrote in his ode to the Genovan, ‘You’ve heard and understood the strangers’ voice / Interpreted their soul.’ Rousseau connects easily with the strangers to modernity, who feel scorned and despised by its brilliant but apparently exclusive realm. His books were the biggest best-sellers of the eighteenth century, and we still return to them today because they explore dark emotions stirring in the hearts of strangers rather than the workings of abstract reason. They reveal human beings as subject to conflicting impulses rather than as rational individuals pursuing their self-interest.

Take for instance his epistolary novel Julie, ou La Nouvelle Heloise (1761), whose socially outcast protagonist Saint-Preux is exactly the author’s own age. He arrives in glittering Paris to find in it ‘many masks but no human faces.’ Everyone is tyrannized by the fear of other people’s opinion. The airs of politeness conceal a lack of fidelity and trust. Survival in the crowd seems guaranteed by conformity to the views and opinions of whichever sectarian group one belongs to. The elites engage meanwhile in their own factional battles and presume to think on behalf of everyone else. The general moral law is one of obedience and conformity to the rules of the rich and powerful. Such a society where social bonds are defined by a dependence on other people’s opinion and competitive private ambition is a place devoid of any possibility of individual freedom. It is a city of valets, ‘the most degraded of men’ whose sense of impotence breeds wickedness — in children, in servants, in writers and the nobility.

Mishra, Pankaj. Age of Anger: A History of the Present. Farrar, Straus and Giroux, 2017. p. 90-1

Language and memory

The current consensus among memory researchers is that we need other capacities to be in place, skills that are not directly to do with the storage of information, before we can hope to carry our memories forward into later childhood and adulthood. One such factor is language. As soon as you can use words to describe your experience, you begin to have an entirely new way of encoding, organizing and retrieving information about the past. In one recent study conducted at the University of Leeds, the psychologists Catriona Morrison and Martin Conway asked adults to generate childhood memories in response to cue words naming everyday objects, locations, activities and emotions. By looking at existing data on the average age in infancy when these words are acquired, they were able to show that the earliest memories always lagged behind (by several months) the age at which the corresponding word was learned. “You have to have a word in your vocabulary, ” Morrison observed, “before you’re able to set down memories for that concept.” As has been noted many times, it is unlikely to be a coincidence that the end of childhood amnesia corresponds to the period in which small children become thoroughly verbal beings.

Fernyhough, Charles. Pieces of Light. HarperCollins, 2012. p. 64–5

Probably the one chance

I have been reminded lately — or perhaps all through the pandemic — about a false form of abundance in our social relations. When an opportunity arises to do a certain thing in a certain place with a certain person, it can easily feel like one optional example in an ongoing string of comparable offers. The perspective which I now see as more accurate and helpful is that it’s best to assume that will be the only chance you ever get for that particular thing. Outside of our control people drift in and out of our lives, and places and opportunities similarly become closed off or changed.

It can be hard to cope with the sense of loss that accompanies this realization, the recollection of all the proposed plans and assumed opportunities at another chance. Probably the most psychologically adaptive response is to focus on gratitude and the appreciation for the things that chance and timing did allow to happen. I suspect that appreciation is usually inhibited by the feeling that each experience is just an example of an opportunity that arises cyclically. By contrast, living through each experience with the feeling that it will be the only time probably helps us concentrate our attention on what is happening.

Remembering as a process in the present

I want to persuade you that when you have a memory, you don’t retrieve something that already exists, fully formed—you create something new. Memory is about the present as much as it is about the past. A memory is made in the moment, and collapses back into its constituent elements as soon as it is no longer required. Remembering happens in the present tense. It requires the precise coordination of a suite of cognitive processes, shared among many other mental functions and distributed across different regions of the brain. This is how Schacter, one of the pioneers of the approach, sums it up:

We now know that we do not record our experiences the way a camera records them. Our memories work differently. We extract key elements from our experiences and store them. We then re-create or reconstruct our experiences rather than retrieve copies of them. Sometimes, in the process of reconstructing we add on feelings, beliefs, or even knowledge we obtained after the experience. In other words, we bias our memories of the past by attributing them emotions or knowledge we acquired after the event.

Fernyhough, Charles. Pieces of Light. HarperCollins, 2012. p. 7

Memory and consiousness

Without our memories, we would be lost to ourselves, amnesiacs flailing around in a constant, unrelenting present. It is hard to imagine being able to hang on to your personal identity without a store of autobiographical memories. To attain the kind of consciousness we all enjoy, we probably rely on a capacity to make links between our past, present, and future selves. Memory shapes everything that our minds do. Our perceptions are funneled by information that we laid down in the past. Our thinking relies on short-term and long-term storage of information. Creating new artistic and intellectual works depends critically on reshaping what has gone before.

Fernyhough, Charles. Pieces of Light. HarperCollins, 2012. p. 4–5

Category: Psychology