Church of the Churchless

The brain creates the mind, which is us

Today Ron E. left a comment on a recent churchless post that I like a lot and share below.

I readily admit that my fondness for the comment, which extends to almost all of the comments Ron leaves on this blog, largely is based on the fact that he and I look at reality in much the same way.

In a word, naturalistically. Meaning, we as human beings are not separate from the natural world, but are an integral aspect of nature. Nature is us, to put it in three words.

But since we're Homo sapiens, not a rock, a bolt of lightning, or some other non-sentient aspect of nature, we're a part of nature with a mind. But mind isn't something ethereal. Consciousness isn't either. 

Mind and consciousness, which may be the same thing, arise from the physical goings-on of the human brain. No need to posit a soul or any other supernatural entity. The brain creates the mind, which is us. So it makes sense to say, the brain is us.

This is both really obvious, and really controversial -- for those who believe (without any demonstrable evidence) that humans possess some special ingredient that isn't physical, survives the death of the body, and/or has a connection with God or some other form of divinity.

Sure, awareness or consciousness does seem ethereal. But the Earth seems flat; the Sun seems to rise and set; matter seems solid; time seems separate from space. All of those seemings aren't true, so there's no reason to assume that the seeming transcendent nature of mind and consciousness is true either.

Many findings of science have come to be accepted by the vast majority of people. However, it's going to take quite a while for the near-certain fact that you and I and everyone else are made of meat, with the brain being a special form of meat, to become a truth that resonates intimately with most people.

It might be that this won't happen until advanced artificial intelligences are commonplace, being indistinguishable or even superior to human intelligence. Perhaps only then will humans truly understand that what we are is no different from what everything else in nature is: natural, not supernatural.

Here's the comment from Ron E. Courtesy of Amazon, I've ordered the book he's reading. I like that Barrett takes a contrarian approach to emotions and the mind. Maybe she's right. Maybe she's wrong. But her book seems to be well-written, thoughtful, and provocative, reason enough for me to buy it. 

I have recently been reading Lisa Fieldman Barrett’s, "How Emotions Are Made." Her research describes how the brain constructs everything we experience, including emotions. She states: “Its story features unfamiliar characters like simulation and concepts and degeneracy, and it takes place throughout the whole brain at once.”

I mention Barrett’s studies because similar to the studies described in Brian’s latest blog on the Self-Reference Effect which states that “SREs then, are a way to investigate how our sense of self emerges from the workings of the brain—something that multiple research groups have studied intensely”, it is another study that points to the brain as being the source of all that we experience.

For years, studies have revealed how much of what we experience results from the brain, including how the self emerges from the brain and builds our identities. By now, it should be pretty obvious that the brain creates the mind with its entire cognitive repertoire – and basically operates not through actualities but through predictions.

But apparently, the brain is not alone in creating the wonder that is us, simply because the brain's responses are dependent on the body and its senses and its environment – which importantly includes other people. The self then is a construct of all the on-going variables that our organism exists with and encounters every moment.

How revelatory it would be to realise the disconnectedness that we are and how we create our own worlds. How ‘heavenly’ it would be to be able to drop systems of belief that serve to separate and alienate us from each other and the world around us.

Having a minimal sense of self isn't a good thing

My problem with people who elevate the human "self" into something grandiose -- like an eternal soul -- is that they muddy the waters regarding what the self truly is.

An article in the August 2022 issue of Scientific American, "Creating Our Sense of Self," goes a long way toward clearing things up.
Download How Our Brain Preserves Our Sense of Self - Scientific American

The first paragraphs lay out the basics of the self. 

We are all time travelers. Every day we experience new things as we travel forward through time. As we do, the countless connections between the nerve cells in our brain recalibrate to accommodate these experiences. It's as if we reassemble ourselves daily, maintaining a mental construct of ourselves in physical time, and the glue that holds together our core identity is memory.

Our travels are not limited to physical time. We also experience mental time travel. We visit the past through our memories and then journey into the future by imagining what tomorrow or next year might bring. When we do so, we think of ourselves as we are now, remember who we once were and imagine how we will be.

Some religiously-minded people glibly talk about doing away with the self as if this was an unalloyed good thing. But as the excerpt above says, the self is our sense of a core identity. It requires memory and imagination to function as it should.

There's evidence that a particular region of the brain is responsible for this.

A study, published in the journal Social Cognitive and Affective Neuroscience (SCAN), explores how one particular brain region helps to knit together memories of the present and future self. When people sustain an injury to that area, it leads to an impaired sense of identity. The region—called the ventral medial prefrontal cortex (vmPFC)—may produce a fundamental model of oneself and place it in mental time. When the region does so, this study suggests, it may be the source of our sense of self.

So how did the researchers determine the extent to which someone has a sense of self? This is necessary in science, but not in religion or mysticism, because science seeks what is real and true, not what is fantasized and false.

Psychologists have long noticed that a person's mind handles information about oneself differently from other details. Memories that reference the self are easier to recall than other forms of memory.

They benefit from what researchers have called a self-reference effect (SRE), in which information related to oneself is privileged and more salient in our thoughts. Self-related memories are distinct from both episodic memory, the category of recollections that pertains to specific events and experiences, and semantic memory, which connects to more general knowledge, such as the color of grass and the characteristics of the seasons.

SREs, then, are a way to investigate how our sense of self emerges from the workings of the brain—something that multiple research groups have studied intensely. For example, previous research employed functional magnetic resonance imaging (fMRI), a method that uses blood flow and oxygen consumption in specific brain areas as a measure of neural activity, to identify regions that were activated by self-reference. These studies identified the medial prefrontal cortex (mPFC) as a brain region related to self-thought.

This area, the mPFC, can be further divided into upper and lower regions (called dorsal and ventral, respectively), and it turns out that each one makes different contributions to self-related thought. The dorsal section plays a role in distinguishing self from other and appears to be task-related, whereas the ventral section, the vmPFC, contributes more to emotional processing.

The researchers studied three groups of people. One group consisted of seven people who had lesions in the vmPFC part of the brain mentioned above. Another group consisted of eight people with injuries to other parts of the brain. The third group consisted of 23 healthy people. 

All people in the study underwent a thorough neuropsychological evaluation, which confirmed that they were within normal ranges for a variety of cognitive assessments, including measures of verbal fluency and spatial short-term memory. The researchers then asked the participants to list adjectives to describe themselves and a well-known celebrity, both in the present and 10 years in the future. Later, the participants had to recall these same traits.

These were the findings.

The researchers discovered that people in their control group could recall more adjectives linked to themselves in the present and future than adjectives linked to the celebrity. In other words, scientists found that the self-reference effect extends to both the future and the present self. Although there was some variation in the group—people with brain injuries to areas other than the vmPFC were somewhat less able to recall details about their future self when compared with healthy participants—the self-reference effect still held true.

Results were distinctly different, however, for the participants with injuries to the vmPFC. People with lesions in this area had little or no ability to recall references to the self, regardless of the context of time. Their identification of adjectives for celebrities in the present or future was also significantly impaired when compared with the rest of the participants' responses.

In addition, people with vmPFC lesions had less confidence about an individual's ability to possess traits than other people in the study. All of this evidence points to a central role for the vmPFC in the formation and maintenance of identity.

The last part of the article had a couple of observations that fascinated me. One is that other studies had shown that when we think of our past self, that former version of ourselves seems like a stranger to us.

More broadly, the study helps us understand how self- related memories—recollections key to maintaining our core sense of identity—depend on the function of the vmPFC. But what about our past selves? Curiously, in previous studies that asked people to consider their past selves, there was no more activation of the mPFC than when considering someone else. Our past selves seem foreign to us, as if they were individuals apart from us.

One idea that scientists have put forward to understand this distinction is that perhaps we are not very kind in our judgments of our past selves. Instead we may be rather critical and harshly judgmental of our previous behavior, emotions and personal traits. In these situations, we may use our past primarily to construct a more positive self-image in the present. Put another way, because we may recognize flaws in our past self's behavior, we tend to distance ourselves from the person we once were.

I also resonated with the notion that memory is a form of imagination. It's well known that every time we retrieve a memory, there's a strong likelihood that this changes the memory. So over time our memories may become less and less accurate as regards what actually happened, since we embellish the memory -- often to make the past more acceptable or satisfying to our present self.

Bringing the present and future into the spotlight, then, is central to understanding the way our brain and thoughts build our current identities. In many ways, it makes sense that the mPFC is important in this process of recalling present details and imagining future ones that build on our recollections. The prefrontal cortex, including the mPFC and its subdivisions, forms a network in the brain that is involved in future planning.

That network also includes the hippocampus, a brain structure that is central to episodic memory formation and that can track moments as sequential events in time. In past work, researchers have found that manipulating the activity of the hippocampus alters creative and future imaginings, which suggests an important role for brain structures supporting memory in imagining the future.

In fact, although we often think of memory as the brain's accurate and dispassionate recording device, some scholars have characterized it as a form of imagination.

Our inner voice is linked to our various selves

Most of us have an inner voice speaking to us inside our mind.

It can either be voluntary, as when I read "Most of us have an inner voice" and can hear those words silently echo within my brain. It can also be involuntary, as when I do something wrong and hear "You're an idiot" admonishing me without my consciously willing those words.

This inner voice generally is taken for granted. It's just part of our mental background. 

But a few years ago, when I was into vaping cartridges filled with concentrated cannabis oil (marijuana is legal here in Oregon), I overdid a new cartridge that was more potent than what I'd used before.

After a few inhales, I started to feel strange. Well, let's make that stranger than usual. In my high state of mind, the thoughts being spoken by my inner voice suddenly seemed really bizarre. Who the heck was doing that speaking inside my head? 

I didn't exactly freak out. However, I was hyper-conscious of my inner voice, which now felt more like a mental intruder than a companion that was part of me. It took an hour or two before I felt like my usual self again.

The July 9, 2022 issue of New Scientist has an article called "Internal affairs" in the print edition and "How to understand your inner voice and control your inner critic" in the online edition. Here's a PDF file.
Download How to understand your inner voice and control your inner critic | New Scientist

It turns out that my marijuana-induced experience of my inner voice pointed to a probable psychological truth. The voice inside our head reflects not just one self, but many.

Early theories of consciousness suggested that we each have one “self”, with distinct likes, dislikes and motivations. Yet while we generally feel like one coherent person, many psychologists now consider the singular self to be an illusion. Instead, they argue that we are made up of many selves, each with a different set of motivations and standards.

This means that our inner chatter may be a result of the different roles that form our sense of self. “I as a mother”, for example, would live by a different set of standards than “I as a friend”. And “I the deadline-meeter” has a different set of goals to “I, who likes a bit of celebrity gossip”.

So when I felt that my inner voice was an intruder, that may have been because the thoughts being spoken within my mind were at odds with the wordless sense of self that would have found the intense marijuana high more enjoyable without all that mental chattering.

A sidebar in the article talks about what happened when a woman lost her inner voice.

A silent mind

Losing your inner voice is an experience that neuroanatomist Jill Bolte Taylor understands well. In 1996, a stroke knocked out her ability to talk to herself in her head for five weeks. Now recovered, she describes the aftermath of her stroke as a “blissful silence” without the cacophony of internal speech. It created a feeling of being untethered from her sense of self in a way that left her feeling peaceful. “It was liberating to not maintain the pressure of my ego self,” she says.

But it also had downsides. Bolte Taylor says the lack of a coherent inner narrative left her unable to function. Among other things, she couldn’t determine where her body was positioned in relation to the world around her, was unable to retrieve autobiographical memories and had a lack of self-conscious emotions, most notably embarrassment.

A typology of inner voices makes pretty good sense to me, though based on my own personal mental experience I'd quibble with the nature and number of these characters.

In getting to know our inner voice, it may also be helpful to identify who is actually doing the talking. Puchalska-Wasyl attempted to do this by asking hundreds of people to rate their most common inner speakers based on a variety of emotional outcomes.

Her analysis boiled down their inner speakers to four basic characters: the Faithful Friend, the Proud Rival, the Ambivalent Parent and the Helpless Child.

The Faithful Friend is an advocate: caring and positive and always on hand to provide encouragement. In Puchalska-Wasyl’s sample, this was the most common inner voice experienced. Second was the Proud Rival, a high-fiving positivity coach who challenges a person to up their game. The Ambivalent Parent offers love, support and, at times, a hefty dose of criticism. The Helpless Child is the most negative, arriving with a feeling of powerlessness and a need for support.

Determining which voice pops up most often can be difficult. One option is to pay attention to your inner dialogue and notice which version of your inner voice is talking and how it makes you feel. Given that internal dialogues are a useful tool in psychotherapy, identifying which type of voice predominantly guides you may help you to reframe the conversation for the better, writes Puchalska-Wasyl in a paper on the subject.

Prior experiences and assumptions determine how we view reality

As I've noted previously on this blog, one of the spiritual phrases that now irritates me, yet used to make sense to me, is "as it is." 

There's a mistaken notion that it's possible to see reality as it is, objectively. That notion gets elevated into various sorts of mumbo-jumbo where this or that meditation technique, or whatever, supposedly gives someone the ability to perceive what is actually there with no trace of illusion.

Today I finished reading another chapter in David McRaney's book, How Minds Change. "Socks and Crocs" was super-fascinating. I'll try to do the chapter justice in this summary of it.

He starts off by telling the familiar story of The Dress -- which some people see as white and gold (that's me) and others as black and blue.

There were various theories about why this occurred. A neuroscientist, Pascal Wallisch, is quoted in the chapter, having done extensive research on The Dress and similar images. He wrote a Slate piece, "Two Years Later, We Finally Know Why People Saw 'The Dress' Differently."

Even outside of vision scientists, most people just assume everyone sees the world in the same way. Which is why it’s awkward when disagreements arise—it suggests one party either is ignorant, is malicious, has an agenda, or is crazy. We believe what we see with our own eyes more than almost anything else, which may explain the feuds that occurred when “the dress” first struck and science lacked a clear explanation for what was happening.

Two years later we have a much better idea of what may have been a reason for the varied perceptions: People’s perceived color is also informed by their perception of lighting. And the image of the dress, taken on a cellphone, contained a lot of uncertainty in terms of lighting conditions. Was it taken inside or outside? This matters because it implies artificial or natural light. Was the dress illuminated from the front or the back? This matters because if it was back-lit, it would be in a shadow, otherwise not.

The brain cannot be accused of epistemic modesty. It is well-known that in situations like this—where it faces profound uncertainty—it confidently fills in the gaps in knowledge by making assumptions. Usually, its assumptions are based on what it has most frequently encountered in the past. For instance, if the sensory information is more uncertain, observers will estimate object speeds to be slower than they actually are, presumably because slow objects are much more common in the environment than fast ones. (Indeed, most objects in any given field of view don’t move at all.) Color and lighting are no exception.

As the illumination conditions are impossible to clearly assess in the dress image, people make assumptions about what they are. Different people do this in differing ways, which is what causes the different interpretations of color. At least, that’s what my research shows, thanks to 13,000 people, including many Slate readers, who took surveys on what they saw when they saw the dress and also compiled other information about how they generally perceived the photo and the world.

The dress actually is blue and black. But most people see it as white and gold, at least initially. Why? Well, the more time someone had spent exposed to natural light, the more likely they saw the dress as white and gold. The more time someone had been exposed to artificial light, the more likely they saw the dress as blue and black.

McRaney says:

Either way -- and this is the important point for us going forward -- the ambiguity never registered. Whatever colors people saw subjectively, the image never seemed ambiguous because consciously people experienced only the output of their processes, and the output differed depending on a person's prior experiences with light. The result was a lie told to them by their brains that felt obviously true.

...When we encounter novel information that seems ambiguous, we unknowingly disambiguate it based on what we've experienced in the past. But starting at the level of perception, different life experiences can lead to very different disambiguations, and thus very different subjective realities.

When that happens in the presence of substantial uncertainty, we may vehemently disagree over reality itself -- but since no one on either side is aware of the brain processes leading up to that disagreement, it makes the people who see things differently seem, in a word, wrong.

...In psychology, there's a term for this cognitive blind spot, for when your disambiguations feel undeniably true. It's called naive realism, and it's the belief that you perceive the world as it truly is, free from assumption, interpretation, bias, or the limitations of your senses.

The late psychologist Lee Ross, who helped popularize the term, told me that it leads many of us to believe we arrived at our beliefs, attitudes, and values after careful, rational analysis through unmediated thoughts and perceptions.

Unaware that different priors can lead to different disambiguations, you believe you've been mainlining pure reality for years, and it was your intense study of the bare facts that naturally led to all of your conclusions. According to Ross, this is why people on each side of any debate believe their side is the only one rooted in reality.

...The truth is that we are always reaching our conclusions through disambiguation, but all of that work is done in our different brains without us knowing it. We just experience, in consciousness, the result.

You think you are experiencing the world as it truly is, and when a lot of people are sure their version of reality is the really real version at the same time that a lot of other people are sure that no, in fact, their version is, you get arguments that break the internet (like The Dress), but also the Inquisition, the Hundred Years' War, QAnon, and anti-mask protests during global pandemics.

Here's a figure in the chapter that apparently came from Pascal Wallisch.

McRaney summarizes this approach, called SURFPAD.

When you combine Substantial Uncertainty with Ramified (which means branching) or Forked Priors or Assumptions, you will get Disagreement. 

In other words, when the truth is uncertain, our brains resolve the uncertainty without our knowledge by creating the most likely reality they can imagine based on our prior experiences. People whose brains remove that uncertainty in similar ways will find themselves in agreement, like those who saw the dress as black and blue.

Others whose brains resolve that uncertainty in a different way will also find themselves in agreement, like those who saw the dress as white and gold.

The essence of SURFPAD is that these two groups each feel certain, and among the like-minded it seems those who disagree, no matter their numbers, must be mistaken. In both groups, people then begin searching for reasons why so many people in other groups can't see the truth without entertaining the possibility that they aren't seeing the truth themselves.

There isn't nature and humans. Nature is all there is, including us.

Recently a hugely important bill that, in part, contains hundreds of billions of dollars to fight global warming, passed the U.S. Senate with exactly zero support from Republicans. 

This is so crazy, it makes people in mental hospitals seem positively sane. 

There's no logical or empirical basis for the conservative claim of a need to balance human economic interests with environmental interests. Not when it comes to global warming, which threatens to upend human civilization if greenhouse gas emissions aren't cut dramatically, and soon.

Nature isn't a nice thing to preserve. Nature is what we are. 

It's absurd to consider that we Homo sapiens are somehow separate from nature, or controllers of nature, or that God created nature for our benefit, as many Christians believe. 

No nature. No us. That's the simple obvious fact. 

But just as dualism leads people to wrongly believe that an immaterial soul resides within the physical body, so a long history of dualism in both Western and Eastern philosophy leads people to wrongly believe that the natural world is a pale reflection of a higher supernatural reality that's our true birthright.

I've started reading a book by James Bridle, Ways of Being: Animals, Plants, Machines -- The Search for a Planetary Intelligence. The Introduction speaks of how we need to look differently upon our relation to the natural world.

Here's some excerpts.

More than ever, it is time for re-imaginings. Yet this act of imagination cannot be ours alone. To think against human exceptionalism requires us to think outside and beyond it, and to recognize in Blake's vision the deep truth of his words: nature is imagination itself. 

In this truth is encapsulated the philosophy behind the phrase I used earlier: the more-than-human world. 

Coined by the American ecologist and philosopher David Abram, the 'more than human world' refers to a way of thinking which seeks to override our human tendency to separate ourselves from the natural world. 

This tendency is so pronounced it is rife even within environmentalism, the movement which seems to bring us closer to nature and thereby to preserve it. For in so framing our intentions, we have already set up an implicit separation between ourselves and nature, as if we were two separate entities, unbound by inseparable ties of place and origin.

Conventional terms such as 'the environment', and even 'nature' itself (particularly when opposed to 'culture'), compound the erroneous idea that there is a neat divide in the world between us and them, between humans and non-humans, between our lives and the teeming, multitudinous living and being of the planet.

In contrast, the 'more-than-human world' acknowledges that the very real human world -- the realm of our senses, breath, voice, cognition and culture -- is but one facet of something vastly greater. All human life and being is inextricably entangled with and suffused by everything else.

This broad commonwealth includes every inhabitant of the biosphere: the animals, plants, fungi, bacteria and viruses. It includes the rivers, seas, winds, stones and clouds that support, shake and shadow us.

These animate forces, these companions on the great adventure of time and becoming, have much to teach us and have already taught us a great deal. We are who we are because of them, and we cannot live without them.

...We have come, as the shock of more-than-human consciousness testifies, to think of 'nature' as something separate from ourselves. When we speak of the fantastical futures envisioned by high technology, we speak of a 'new' or 'next' nature, some utopia of computation which further alienates and supplants the actual ground we came from and still stand upon. 

It is time to put aside such adolescent solipsism -- both for the sake of ourselves and of the more-than-human world.

There is only nature, in all its eternal flowering, creating microprocessors and datacentres and satellites just as it produced oceans, trees, magpies, oil and us. Nature is imagination itself. Let us not re-imagine it, then, but begin to imagine anew, with nature as our co-conspirator: our partner, our comrade and our guide.

Anecdotes no substitute for good arguments and evidence

Here's a cartoon from the Skeptical Science web site, which is skeptical about global warming skepticism. It makes a great point about the limitations of personal experience and isolated examples.

Whenever someone claims to have experienced the presence of God or some other supernatural phenomena, a valid response is "So what?" People claim that all sorts of crazy stuff are true. A lot more than a claim is needed before anyone else takes them seriously.

Best way to change someone's mind is to let them change it on their own

I've read another chapter in How Minds Change, by David McRaney.

This one is called "Deep Canvassing," as opposed to the shallow sort of canvassing that I've done occasionally where you knock on the door of a person you want to encourage to vote in a certain way, have a brief chat with them, and hand them a brochure about your favored candidate.

Deep Canvassing is the brainchild of a California group, the Leadership LAB (stands for Learn Act Build), which is the political action arm of the Los Angeles LGBT Center, the largest LGBTQ organization on earth.

The LAB wanted to change opinions about lesbian, gay, bisexual, transgender, and other people with a queer identity. Through a lot of experience knocking on doors in southern California and having fairly lengthy conversations with people, they evolved an approach to changing minds that research has shown to be effective even with just a single conversation.

(See here and here for stories in the Atlantic and New York Times about that research.)

Below are excerpts from the Deep Canvassing chapter that provide a pretty good overview of what was found to work, and not to work, in changing minds. Basically, providing facts or arguing with someone rarely is productive. Encouraging the person to think about their own thinking -- that's the way to change a mind.

Naturally my own mind wondered about how that applies to this Church of the Churchless blog. After all, since 2004 I've been encouraging people to be spiritually independent rather than a follower of an organized religion, mystical path, or form of spirituality.

Since regular commenters on this blog run the gamut from avid religious believer to fervent atheist, over the years I've observed that by and large, trying to convince someone to alter their frame of mind regarding religion/God/spirituality may be interesting and entertaining, but almost always fruitless.

My own conversion from religious believer to skeptic was along the line of what the LAB folks found, albeit slower. The change in my outlook didn't come from any outside pressure. It evolved organically over quite a few years as, bit by bit, I came to see things differently as regards the guru-led organization I was a member of for 35 years, Radha Soami Satsang Beas (RSSB).

If someone had come to my door during the time I was a RSSB devotee and told me that I'd be better off leaving the group, I would have shut the door in their face. Instead, Laurel, the woman I married in 1990 after getting divorced from my first wife, would simply ask questions about RSSB, some of which I had difficulty answering.

I didn't have a dramatic change of heart about RSSB in the same way the LAB has found that attitudes to LGBTQ people can sometimes alter significantly after a single meaningful conversation. Probably this is because religious beliefs tend to be more complex and more central to a person's identity than how they feel about gays.

But my many talks with Laurel about our spiritual beliefs (at the time she followed a New Age channeler, which caused me to question her about him) seemed to help sow some seeds within my mind that eventually sprouted into me changing my mind about RSSB.

Here's the chapter excerpts. The "I," of course, is the author, David McRaney.

I couldn't shake the idea that I, too, was probably one conversation away from changing my mind about something, maybe a lot of things. But I also recalled how many conversations I'd had that only made my convictions stronger.

I thought about the truthers and all the conversations they had in New York. I wondered what made these interactions different. 

In the training after the videos, Laura handed things over to Steve, and I got my first clue. He opened by telling the crowd that facts don't work. A serene man with a gentle and patient spirit, Steve put away his persistent smile and raised his voice to address the audience on this point.

"There is no superior argument, no piece of information that we can offer, that is going to change their mind," he said, taking a long pause before continuing.

"The only way they are going to change their mind is by changing their own mind -- by talking themselves through their own thinking, by processing things they've never thought about before, things from their own life that are going to help them see things differently."

He stood by a paper easel on which Laura had drawn a cartoon layer cake. Steve pointed to the smallest portion at the top with a candle sticking out. It was labeled "rapport," the next smallest layer was "our story," and the huge base was "their story."

He said to keep that image in mind while standing in front of someone, to remember to spend as little time as possible talking about yourself, just enough to show that you are friendly, that you aren't selling anything.

Show you are genuinely interested in what they have to say. That, he said, keeps them from assuming a defensive position. You should share your story, he said, pointing to the portion of the cake that sat on top of the biggest layer, but it's their story that should take up most of the conversation.

You want them to think about their own thinking.

The team tossed out lots of metaphors like these. For instance, Steve later said to think of questions as keys on a giant ring. If you keep asking and listening, he told the crowd, one of those keys was bound to unlock the door to a personal experience related to the topic.

Once that real, lived memory was out in the open, you could (if done correctly) steer the conversation away from the world of conclusions with their facts googled for support, away from ideological abstractions and into the world of concrete details from that individual's personal experiences.

It was there, and only there, he said, that a single conversation could change someone's mind.

...Steve would tell me later that they had learned over many conversations that reasons, justifications, and explanations for maintaining one's existing opinion can be endless, spawning like heads of a hydra. If you cut away one, two more would appear to take its place.

Deep canvassers want to avoid that unwinnable fight. To do that they allow a person's justifications to remain unchallenged. They nod and listen.

The idea is to move forward, make the person feel heard and respected, avoid arguing over a person's conclusions, and instead work to discover the motivations behind them. To that end, the next step is to evoke a person's emotional response to the issue. 

...I nodded, still unsure why facts and logic were such a bad idea.

Steve explained that after thousands of recorded conversations they had found that battling over differing interpretations of the evidence kept the people they met from exploring why they felt so strongly one way or the other.

People could remain in the logic space doing battle with the canvasser's facts for hours and never leave, safe and unable to tap into why those facts evoked such powerful feelings. The LAB tried arguing the facts for years, and it had long proved a waste of time.

"Doing this work has taught me that people make their decisions about issues like this, in their life and when they're voting, at a really emotional, visceral level," said Steve.

"What I envision when I'm standing in front of a voter is that people have this intellectual, logical reasoning process. That's one part of how they process the world and make decisions. But they have this almost entirely separate emotional reasoning process which is based on feelings and things they've experienced."

Steve said they used to hand-hold people and try to walk them through why certain facts should be compelling, why they should obviously change their minds, but his hunch now is that it will never work. 

A canvasser's reasoning can't be copied and pasted into another person. The facts that matter to them probably won't matter to the other person at all.

Great Zen story about letting go

Recently I tried to tell someone about a story in the Zen Flesh, Zen Bones book that I've had since my college days, 1966-71. 

(It's got a price of 95 cents on the cover. I see that Amazon has a copy of that 1961 edition listed for $81.53. But to me its priceless (almost), I've enjoyed the book so much over the years.)

When I checked the book today, I found that while I'd gotten the gist of the story correct, but not the details. Regardless, I really like the story.

Great advice about letting go, whether of the past or of anything else that needs releasing.

This was my misremembered version.

Two Zen monks who are walking along come to a river where a woman is standing on a bank, unable to cross the rushing water.

 

One monk puts her on his back and carries her across. The monks then walk on in silence for a while until his companion says, “We monks are not supposed to have anything to do with women. Why did you do what you did?” The other monk says, “I dropped her a mile back. You are still carrying her in your mind.”

 

And this is the version in Zen Flesh, Zen Bones. 

Tanzan and Ekido were once traveling together down a muddy road. A heavy rain was still falling.

Coming around a bend, they met a lovely girl in a silk kimono and sash, unable to cross the intersection. 

"Come on, girl," said Tanzan at once. Lifting her in his arms, he carried her over the mud.

Ekido did not speak again until that night when they reached a lodging temple. Then he could no longer restrain himself.

"We monks don't go near females," he told Tanzan, "especially not young and lovely ones. It is dangerous. Why did you do that?"

"I left the girl there," said Tanzan. "Are you still carrying her?"

Leaving dogma behind is like discarding a confining diving suit

I've read a couple of chapters in David McRaney's book, "How Minds Change: The Surprising Science of Belief, Opinion, and Persuasion." 

One chapter I skipped ahead to read, because I was curious to learn how some people enmeshed in the hateful Westboro Baptist Church were able to leave this Christian cult. 

(The book says Westboro members would do things like protesting the funeral of Matthew Shepard, "a young gay man who was beaten, tortured, and left for dead in a remote portion of Wyoming by two men who offered him a ride home from a bar. At his funeral, the church carried signs that read NO TEARS FOR QUEERS.")

Here's some excerpts from the Westboro chapter. They're about Zach, who used to be a Westboro member. The first passage relates to the fact that a gay waiter at an Olive Garden restaurant recognized Zach as having recently left Westboro.

After that meal [which the gay waiter paid for], he started wondering if all of the assumptions tied to his former life were true. If his beliefs about gay men were wrong, then what else? 

His first thoughts were of Lady Gaga and Katy Perry and how Westboro had told them the girls who go to their concerts were "simple sluts." Simple-minded, stupid, and promiscuous. He immediately, and for the first time, questioned it.

He felt overwhelmed by a torrent of information that he once considered noise. All at once, he began to feel an intense uncertainty not only about what was true, but about who he was.

He said the most alarming thing was the realization that if he had gone to Olive Garden while he was still in the church, the waiter's act of kindness might not have made any difference at all. He would have found a way to interpret it differently.

Zach was still unpacking what it all meant. He was shocked to realize he was open to all sorts of change, and once he realized it, an array of alternative beliefs, attitudes, and values became newly acceptable.

"The first time I talked to a Jewish person, I thought what Westboro taught me at first, and then I was like, 'I don't want to listen to that.' I want to try to see reality for what it is. I want to think with an open mind and to make discoveries. There's a great deal of mystery in this world that I walk in, in this universe."

Today, he said, "I have gay friends. I have bisexual friends. I have pansexual friends." He was still struggling, though, still rebuilding his models, still expanding his mind. Zach said he recently began dabbling with Buddhism.

Zach reiterated that he didn't leave the church because he changed his opinions; he changed his opinions because he left the church. And he left the church because it had become intolerable for other reasons. 

Leaving opened him up to the possibility he could be wrong about many things, and that began a difficult period of rebirth.

...His whole life, Zach remained trapped in dogma, wearing it like a diving suit, interacting with the same world as the people shouting from across the picket line but never making actual human connection with it.

Zach has since taken off that suit.

He is even taking part in the parallel universe across the street. He's spent time at Equality House and participated in pickets against the church, holding signs with messages like YOU ARE BEAUTIFUL and FORGIVE AND FORGET. At those protests, he shouts, "Let's kill them with kindness," and "Let's show them what loving your neighbor is all about."

...I said it reminded me of what we had spoken about earlier, an insight from Piaget: how once we learn something is incorrect, we also learn that the source from which we learned that thing can be incorrect, which opens us up to the idea that maybe the sources we trust could be wrong about a lot of other things.

In science, intuition arises from facts, not facts from intuition

I found a column by Chandra Prescod-Weinstein in the July 9, 2022 issue of New Scientist interesting for several reasons. 

This professor of physics and astronomy at the University of New Hampshire has a take on the expanding universe that I hadn't come across before. As she says in the column, the simplest way to describe this is a familiar one: just as the distance between dots on a balloon that fills with air will increase as the balloon expands, so do galaxies within our universe.

But this image is misleading, because a balloon exists in a larger reality, like a room. So we can be led to think that the universe is expanding into a larger space, which can't be correct, since space-time is what's expanding. You'll see that Prescod-Weinstein finds the mathematics of relativity theory to be much superior to the balloon analogy. Unfortunately, most of us can't grasp that mathematics.

It's often said that intuition plays a big role in science, as in everyday life. However, intuition isn't divorced from facts, but is an outgrowth of facts. I experience this whenever I'm in the market for a new car. I'll research some automotive options for months, reading reviews, perusing car manufacturer web sites, watching You Tube videos, and such.

All that information will confuse me at first. I'll see the pros and cons of various cars, unable to decide which would be best for me. Then one day... I know. I don't consciously arrive at the knowing. My mind just settles on an intuitive choice: Car X is what I should buy, not Cars A, B, or C. But without all the facts I'd learned, my brain wouldn't have been able to come up with a wise intuitive decision. Prescod-Weinstein speaks of something similar.

I've ordered her book, The Disordered Cosmos. At first I was going to pass on it after looking at the Amazon listing, since the book includes more than science. In the end, though, I decided that I liked her non-traditional outlook on science, as described in the listing.

One of the leading physicists of her generation, Dr. Chanda Prescod-Weinstein is also one of fewer than one hundred Black American women to earn a PhD from a department of physics. Her vision of the cosmos is vibrant, buoyantly nontraditional, and grounded in Black and queer feminist lineages. 

Dr. Prescod-Weinstein urges us to recognize how science, like most fields, is rife with racism, misogyny, and other forms of oppression. She lays out a bold new approach to science and society, beginning with the belief that we all have a fundamental right to know and love the night sky. The Disordered Cosmos dreams into existence a world that allows everyone to experience and understand the wonders of the universe.

Here's her New Scientist column.

THE origin story we tell about the universe goes roughly like this: there may have been a big bang (we aren’t sure), then space-time expanded extremely rapidly (we think) and has continued to expand ever since, even picking up the pace in relatively recent times (we are fairly certain). It is a nice story, and one I largely believe is true. But what does it mean when we say that space-time expanded?

In presentations to broad audiences, I explain by asking people to imagine an unfilled balloon with special dots on it. Imagine that as the balloon fills with air, the dots stay the same size, but, as one would expect, the distance between the dots expands. Pretend those dots are galaxies and, roughly speaking, this is what is happening to space-time.

The expansion of space-time means the space-time between galaxies grows, making the distance between galaxies larger as time goes on. There are exceptions to this. Galaxies that are gravitationally bound to each other won’t be pulled apart; for example, the Milky Way and Andromeda are on course to eventually collide and merge. The Milky Way also has many satellite galaxies in its orbit or otherwise gravitationally bound to it.

Other than ties through gravity, galaxies are generally “moving” away from each other because space-time continues to grow between them. The balloon analogy helps us understand this with some intuition, without needing to take several years of courses in order to fully understand general relativity as a technical subject. However, it also introduces problems that one can avoid if the subject is only looked at in mathematical terms.

As a scientist with deep knowledge of general relativity – the first advanced physics subject I trained in – I don’t necessarily need to spend a lot of time interpreting the equations to suit my intuition. Rather, part of my job is to develop new intuition based on the latest results from mathematical derivations, lab experiments and astronomical observations. The way I lead my life as a scientist involves a foundational commitment to looking at the world as it is and revising my understanding as I gather new information.

In the case of expanding space-time, I have to think carefully about what I mean by “space-time”. General relativity teaches me to think about space-time as a phenomenon that is described by the ruler we use to measure distances, an equation we call the metric. Therefore, expanding space-time means that the metric changes with time in such a way that spatial distances get larger as time goes on. This is something of an idealisation: we know this isn’t happening on the scales of everyday life here on Earth.

I am lucky because I can work through the equations and get a feeling for how this works mathematically, which makes it intuitive in a language that has more words than everyday English. This raises the question of translation from my technical, mathematical vocabulary into phrases that are comprehensible to broader audiences.

So we return to the balloon, which, yes, gives some good intuition, but can also get a reader thinking. Specifically, I know at least one person who is a regular reader of this column (thank you!) started to wonder where the space-time is expanding into. Certainly that is a limit of the balloon analogy. When we are blowing up a balloon, the balloon is expanding into the room we are in. Another way of putting it is that the balloon exists in a background, where the room is that background.

I introduce this way of thinking because it is one we scientists use when we describe general relativity, which we call a “background independent theory”. Relativity is described in this way because it doesn’t matter how we map out the coordinates in this theory, the physical reality it describes stays the same. There is a lot more to unpack here and not enough space (or time!), so let me just point out that this implies the space-time of general relativity doesn’t have a room. In other words, space-time is expanding, but into nothing in particular. The expansion is simply a growth in distances. It isn’t a material either, so it isn’t coming from somewhere. The distances just grow and grow.

Weird, right? If you don’t think so, that itself is odd. As I write in The Disordered Cosmos (now available in paperback), the universe is always more queer and fantastical than we think. The fundamental nature of space-time is an example of this fact. We exist in space-time and nothing in daily life necessarily makes us think it is a particularly strange phenomenon. Then again, we exist, and we are pretty odd, so maybe we should expect the nature of most things to be, on some level, unexpected.