Posts Tagged ‘Psychology’
“It is not enough that I succeed, others must fail”*…
Who said “it is not enough that I succeed, others must fail”? According to Tiffany Watt Smith, in this spry book, it might have been Gore Vidal or Genghis Kahn. According to the internet it is either La Rochefoucauld or Somerset Maugham. Having thought about it a bit, it might actually have been me, or perhaps it was Watt Smith herself. The point is that it doesn’t really matter since taking pleasure in another’s misfortune turns out to be a pungent but free-floating feeling that pops up everywhere. The flavours might change – as an academic cultural historian Watt Smith is far from suggesting that emotions are universal across time and place – but there is something familiar to us all about the odd stab of pleasure we get when an enemy or even, God help us, a friend, stumbles.
So it is odd that the English language does not have a word for this grubby little pleasure – instead we have to borrow from the German and call it Schadenfreude (literally “damage-joy”)…
Kathryn Hughes considers that delicious feeling of satisfaction at the “epic fails” of somebody else in a review of Tiffany Watt Smith’s Schadenfreude- the Joy of Another’s Misfortune: “Damage-joy.”
* see above
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As we try not to snicker, we might recall that it was on this date in 45 B.C.E. that the Julian Calendar came into effect. It was the predominant calendar in the Roman world, most of Europe, and in European settlements in the Americas and elsewhere, until it was refined and gradually replaced by the Gregorian calendar, promulgated in 1582 by Pope Gregory XIII.
(The Julian calendar remains useful for some scientific, especially astronomical, purposes, as it provides a linear count of days from a starting point. which was introduced by Joseph Scaliger in 1583. Julian Day 0 is defined as noon on Monday, January 1, 4713 B.C.E. (in the Julian Calendar). Regardless of leap years and calendar changes by the Romans or Pope Gregory, the Julian date number enables the easy calculation of the number of days between two dates by simply taking the difference in their Julian day number. This is useful, say, for astronomers’ calculations of the dates of eclipses. Thus, the Julian day number of a day is defined as the number of days since noon GMT on 1 Jan 4713 B.C.E. in the Proleptic Julian Calendar, and each Julian day number runs from noon to noon.)
“The only thing that will redeem mankind is cooperation”*…
You take a flight from New York to London. Thousands and perhaps millions of people — including ticket agents, baggage handlers, security personnel, air traffic controllers, pilots, and flight attendants, but behind the scenes also airline administrators, meteorologists, engineers, aircraft designers, and many others — cooperated to get you there safely. No one stole your luggage, no one ate your in-flight food, and no one tried to sit in your seat. In fact, the hundreds of people on the airplane, despite being mainly strangers, behaved in an entirely civilized and respectful manner throughout.
For most of us in the industrialized world, every aspect of our lives is utterly reliant on thousands of such cooperative interactions with millions of individuals from hundreds of countries, the vast majority of whom we never see, don’t know, and indeed never knew existed. Just how exceptional in nature such intricate coordination is — with many unrelated individuals performing many different roles — remains hard to appreciate. Notwithstanding the familiar examples of ants, bees, and other species known for coordinating their behavior, largely with relatives, nothing remotely as complex as human cooperation is found in any of the other millions of species on the planet. And although modern marvels like air travel are very striking examples of large-scale cooperation, human societies have engaged in impressive feats of organized cooperation for many thousands of years. Carving terraces out of mountains, planting and harvesting crops, building granaries, and managing city-states all involved extraordinary levels of cooperation among community members. Hunter-gatherers also coordinated their actions in cooperative endeavors such as group hunting and foraging, as well as through sharing food, labor, and childcare, and when hostility or disputes with other societies arose. How is it that humans came to be the most cooperative species on earth? And how can understanding our evolutionary history help to explain human cultural, cooperative achievements, whether technological or artistic, linguistic or moral?…
Find out at “On the Origin of Cooperation.”
* Bertrand Russell
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As we share and share alike, we might send foresightful birthday greetings to Erasmus Darwin; he was born on this date in 1731. Erasmus was an accomplished doctor (he declined an offer to be personal physician to Charles III). He was also a restless inventor, devising both a copying machine and a speaking machine to impress his friends (inventions he shared rather than patenting). But he is better remembered as a key thinker in the “Midlands Enlightenment”– a founder of the Lunar Society of Birmingham and author of (among other works) The Botanic Garden, a poem that anticipates the Big Bang theory in its description of an explosion, a “mass” which “starts into a million suns,” and Zoonomia, or, The Laws of Organic Life, which contained one of the first formal theories of evolution… one that foreshadowed the theories of Erasmus’ reader– and grandson– Charles.
“Fortune sides with him who dares”*…
… or not:
Does hot weather actually make us hot-headed? Does a warming planet induce us to take more risks? According to new research, there is indeed a correlation: When it comes to rational decision-making, changes in climate shape how individuals think about loss and risk—even if it takes centuries for that evolution to occur…
New research finds that people living in climatically turbulent regions tend to make riskier decisions than those in relatively more stable environments. The full story at “How volatile climate shapes the way people think.”
* Virgil
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As we feel the heat, we might recall that it was on this date in 1945 that Volume 1, Number 1 of the Bulletin of the Atomic Scientists was published. Concerned with scientific and global security issues resulting from accelerating technological advances that might have negative consequences for humanity, the group created “The Doomsday Clock” which has featured on its cover since its introduction in 1947, reflecting “basic changes in the level of continuous danger in which mankind lives in the nuclear age.”
The current “setting” is 2 minutes to midnight, reflecting the failure of world leaders to deal with looming threats of nuclear war and climate change. This is the clock’s closest approach to midnight, matching that of 1953,
The cover of the Bulletin of the Atomic Scientists has featured the famous Doomsday Clock since it debuted in 1947, when it was set at seven minutes to midnight.
“I see by hearing”*…
Daniel Kish navigates the world like a bat does—and he does so without ever leaving the ground.
After losing his vision as an infant, Kish taught himself to move around with the help of echolocation. Like bats, Kish uses his mouth to produce a series of short, crisp clicking sounds, and then listens to how those sounds bounce off the surrounding landscape. (Our winged neighbors tend to emit these clicks at frequencies humans can’t hear, but Kish’s clicks are perfectly audible to human ears.) From there, Kish makes a mental map of his environment, considering everything from broad contours—like walls and doors—down to textural details.
Kish now teaches echolocation, mostly to students who are blind. For these students, Kish believes that an echolocation practice can buoy confidence and independence. Kish’s own experience is persuasive—he famously bikes along hilly, car-lined streets—and a growing body of scholarly research has begun to unpack exactly how expert echolocaters do their thing. This research has also backed up the idea that this skill is highly learnable. When researchers at the University of California, Berkeley, asked novice echolocators to use tongue clicks to determine which of the two objects in front of them was larger, the newbies were soon able to do so in a way that the scientists couldn’t attribute to chance.
Whatever your sightedness, there’s something to be said for learning to listen more attentively to sonic scenery. Kish believes that vision has a way of blunting the other senses unless people work to really flex them. Deft echolocators, he says, are able to perceive fine differences—distinguishing, say, between an oleander bush (“a million sharp returns”) and an evergreen (“wisps closely packed together, which sound like a bit like a sponge or a curtain”). They’re discovering sonic wonder wherever they go…
A beginner’s guide to navigating with sound: “Teach Yourself to Echolocate.”
Hello, Bumblebee Bat
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As we take sound advice, we might send closely-heard birthday greetings to Sir Frederic Charles Bartlett, FRS; he was born on this date in 1886. A psychologist (and the first professor of experimental psychology at the University of Cambridge), he was one of the pioneers of both cognitive psychology and cultural psychology. His 1932 book Remembering was hugely influential in its demonstration (via the experiments it reports) that memory is not a consultative process that retrieves facts from an immutable record, as most then believed; rather, it is reconstruction, open it a variety of influences that can shape what is recalled.
But relevantly here, he also studied sound and its impact on humans. His 1934 book The Problem of Noise is a study of “sound that is a nuisance,” and its impact, both physiological and psychological, on hearers. It was, though probably unintended, Bartlett’s contribution to “clearing the air” for echolation.
“Everything has beauty, but not everyone sees it”*…
A tracing of an engraving of the Sosibios vase by John Keats
At least as far back as the ancient Greeks, poets and philosophers have struggled to define the nature of beauty. More recently—that is, for the past 150 years—psychologists have joined the effort to discover why we find certain sounds and images aesthetically appealing.
Answers remain elusive, and a new analysis in the journal Current Biology helps explain why. It finds some preferences—including our inclination to favor curves over angles—appear to be universal.
However, New York University psychologists Aenne Brielmann and Denis Pelli report that individual differences “outweigh general tendencies in most aesthetic judgments. Even for faces, which are popularly supposed to be consistently judged, individual taste accounts for about half the variance in attractiveness ratings.”
To a large extent, beauty really does seem to be in the eye—and brain—of the beholder…
A new analysis finds a few widely shared aesthetic preferences, and a whole lot of individual and cultural variation: “Beauty is, mostly, in the eye of the beholder.”
* Confucius
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As we examine the exquisite, we might send intricately beautiful birthday greetings to Jan Švankmajer; he was born on this date in 1934. A self-proclaimed surrealist artist who has worked in many media, he is best known as a filmmaker, more specifically, as a stop-motion animator whose works have influenced Terry Gilliam, the Brothers Quay, and many others.
Here, an example of his work:
“I could deny it if I liked. I could deny anything if I liked.”*…
We are all in denial, some of the time at least. Part of being human, and living in a society with other humans, is finding clever ways to express – and conceal – our feelings. From the most sophisticated diplomatic language to the baldest lie, humans find ways to deceive. Deceptions are not necessarily malign; at some level they are vital if humans are to live together with civility. As Richard Sennett has argued: “In practising social civility, you keep silent about things you know clearly but which you should not and do not say.”
Just as we can suppress some aspects of ourselves in our self-presentation to others, so we can do the same to ourselves in acknowledging or not acknowledging what we desire. Most of the time, we spare ourselves from the torture of recognising our baser yearnings. But when does this necessary private self-deception become harmful? When it becomes public dogma. In other words: when it becomes denialism.
Denialism is an expansion, an intensification, of denial. At root, denial and denialism are simply a subset of the many ways humans have developed to use language to deceive others and themselves. Denial can be as simple as refusing to accept that someone else is speaking truthfully. Denial can be as unfathomable as the multiple ways we avoid acknowledging our weaknesses and secret desires.
Denialism is more than just another manifestation of the humdrum intricacies of our deceptions and self-deceptions. It represents the transformation of the everyday practice of denial into a whole new way of seeing the world and – most important – a collective accomplishment. Denial is furtive and routine; denialism is combative and extraordinary. Denial hides from the truth, denialism builds a new and better truth…
Denialism is not a barrier to acknowledging a common moral foundation; it is a barrier to acknowledging moral differences. An end to denialism is therefore a disturbing prospect, as it would involve these moral differences revealing themselves directly. But we need to start preparing for that eventuality, because denialism is starting to break down – and not in a good way…
From vaccines to climate change to genocide, a new age of denialism is upon us. Why have we failed to understand it? Keith Kahn-Harris on “Denialism: what drives people to reject the truth.”
* Oscar Wilde, The Importance of Being Earnest
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As we fight to face up, we might send epistemologically-ambitious birthday greetings to William Isaac Thomas; he was born on this date in 1863. A pioneering sociologist, he formulated a fundamental principle of sociology, now known as the Thomas theorem: simply put, “If men define situations as real, they are real in their consequences.”
“All mystical experience is coincidence; and vice versa, of course.”*…
Today, nearly all scientists say that coincidences are just that: coincidences – void of greater meaning. Yet, they’re something we all experience, and with a frequency that is uniform across age, sex, country, job, even education level. Those who believe that they’ve had a ‘meaningful coincidence’ in their lives experience a collision of events so remarkable and unlikely that they chose to ascribe a form of grander meaning to the occurrence, via fate or divinity or existential importance. One of the most commonly experienced ‘meaningful coincidences’ is to think of your friend for the first time in a long while only to have her telephone you that instant. Any self-respecting statistician would say that if you tracked the number of times you thought of any friend, and the number of times you had that friend immediately ring you, you’d find the link to be statistically insignificant. But it is not necessarily irrational to attribute grander significance to this occurrence…
Lightning can strike twice and people do call just when you’re thinking of them – but are such coincidences meaningful? Find out at “On coincidence.”
[image above: source]
* Tom Stoppard
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As we muse on meaning, we might ponder the significance of the fact that on this date in 1817, the exquisite novelist of English manners Jane Austen passed away– six years to the day after the birth of William Makepeace Thackeray, who was in such works as Vanity Fair her successor as chronicler of English society (born on this date in 1811). Coincidence?
