When the issues are more about tribal identity than the merits of the issues

To what extent are the issues really about the merits of the issues, rather than about tribal identities? Zaid Jilani's article at The Intercept nails it. The title: "A NEW STUDY SHOWS HOW AMERICAN POLARIZATION IS DRIVEN BY A TEAM SPORT MENTALITY, NOT BY DISAGREEMENT ON ISSUES."

THE LOOSE CONNECTION some voters have with policy preferences has become apparent in recent years. Donald Trump managed to flip a party from support of free trade to opposition to it by merely taking the opposite side of the issue. Democrats, meanwhile, mocked Mitt Romney in 2012 for calling Russia the greatest geopolitical adversary of the United States, but now have flipped and see Russia as exactly that. Regarding health care, the structure of the Affordable Care Act was initially devised by the conservative Heritage Foundation and implemented in Massachusetts as “Romneycare.” Once it became Obamacare, the Republican team leaders deemed it bad, and thus it became bad. Mason believes the implications of such shallow divisions between people could make the work of democracy harder. If your goal in politics is not based around policy but just defeating your perceived enemies, what exactly are you working toward? (Is it any surprise there is an entire genre of campus activism dedicated to simply upsetting your perceived political opponents?) “The fact that even this thing’s that supposed to be about reason and thoughtfulness and what we want the government to do, the fact that even that is largely identity-powered, that’s a problem for debate and compromise and the basic functioning of democratic government. Because even if our policy attitudes are not actually about what we want the government to do but instead about who wins, then nobody cares what actually happens in the government,” Mason said. “We just care about who’s winning in a given day. And that’s a really dangerous thing for trying to run a democratic government.”

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About “race”

On FB, someone recently complained that race is not a legitimate concept. The writer claims to be Libertarian and wants to dismantle all government laws protecting citizens on the base of racism. Here is my response:

It is my position that you are overstating the role of Obama in peddling of "race" as a legitimate concept. The peddlers of racialism are ubiquitous, all stripes of people want to believe that they can use the skin color and body features as a proxy for a personality type. It's been going on for many decades and centuries and, in my opinion, it's time to put this stupidity to a stop. That said, I have no idea of how to do this, but the first step would be to say "Halt!" to everyone, all the pundits, social workers, media reporters, judges and every one else who claims that there is some scientific or social basis for claiming there to be sub-races to the human race. It's much like climate change. There is no basis for the belief in race (or the denial of human-caused climate change), yet the stupidity has taken on a life of its own. Careful scientists with expertise in biology have weighed in, almost entirely in unison. There is no "black" or "white" or "Chinese" race. Belief in race has no more basis than the belief in phrenology, and if there were big money, careers and xenophobia making use of phrenology, that silliness would still be with us too. Skin is an organ. It comes in different shades of brown. If skin were transparent, we'd be manipulating/exploiting/threatening each other on the colors of our livers, kidneys and lungs too. But I write this with a caveat - There are still many bigots running amok, much of this caused by the widespread misconception that there is such a thing as race. I would not outright eliminate all laws that protect people from racial discrimination. I would not make it an element of these laws that one is of a particular "race," however, because I don't believe in race. Rather, the protection would be given to anyone who is fired/excluded on the basis that they are perceived to be of a certain "race," even though there is no such thing as race. In short, there can be racism even though there is no such thing as race, and people should be protected from racism, because it is a pernicious belief that causes widespread harm to society, in addition to causing specific harm to specific people.

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Why there are not any civilizations without temples – Video featuring Jonathan Haidt

Jonathan Haidt explains why there are not any civilizations without temples, starting at minute 14 of this video. This is the 2013 Boyarsky Lecture at Duke University. About 10,000 years we went from an almost instantaneous transition from hunter-gathers to Babylon. A huge part of our evolutionary development is this newly learned ability of humans to circling around sacred objects (religious and political objects are two dominant examples) in order to form teams. As we circle around, we generate a social energy that knits the social fabric, but also encourages Manichean thinking--us versus them, blinding us to our own faults and faulty thinking. No shades of gray are allowed when we are intensely groupish. This kind of groupish thinking is radically incompatible with scientific thinking. Science is squeezed out, replaced by sacred objects, groupishness and authoritarian obeisance. At min 24, Haidt gets to the crux of his talk. Those of us who focus on the "care" (empathy) foundation of morality, often circle about it bonding with others like us, rejecting and denigrating the impulses and ideas that tend to drive those who are politically conservative.

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Early Racism

They were marched into the classroom, single file, and lined up along the blackboard to face the roomful of white faces. It would be sheerest invention to say I remember everything about that day. The only things I recall had to do with questions about how my own situation was about to change.

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How social are humans? The danger of being out in the savannah.

Excellent article by Judith Shulevitz at The New Republic The Lethality of Loneliness: We now know how it can ravage our body and brain. She employs an origin story of the importance of being interconnected with a social group, and the panic and danger of being ejected from one's tribe. In her version, she indicates that we relatively weak human set up watch systems to look for danger--I don't know that this would be necessary.  We rapidly communicate danger when any one of us comes under attack--we scream and make other noises that alert our group, to the extent that we are part of a social group.   I think this description is of high relevance to the compulsion many people feel to be part of a religious group and also of the agony of being ostracized from one's group, for instance by excommunication.  Here's an excerpt:

[N]atural selection favored people who needed people. Humans are vastly more social than most other mammals, even most primates, and to develop what neuroscientists call our social brain, we had to be good at cooperating. To raise our children, with their slow-maturing cerebral cortexes, we needed help from the tribe. To stoke the fires that cooked the meat that gave us the protein that sustained our calorically greedy gray matter, we had to organize night watches. But compared with our predators, we were small and weak. They came after us with swift strides. We ran in a comparative waddle. “The very fact that [loneliness] can affect the genes like that—it’s huge,” Suomi says. “It changes the way one thinks about development.” So what would happen if one of us wandered off from her little band, or got kicked out of it because she’d slacked off or been caught stealing? She’d find herself alone on the savanna, a fine treat for a bunch of lions. She’d be exposed to attacks from marauders. If her nervous system went into overdrive at perceiving her isolation, well, that would have just sent her scurrying home. Cacioppo thinks we’re hardwired to find life unpleasant outside the safety of trusted friends and family, just as we’re pre-programmed to find certain foods disgusting. “Why do you think you are ten thousand times more sensitive to foods that are bitter than to foods that are sweet?” Cacioppo asked me. “Because bitter’s dangerous!” One of those alone-on-the-savanna moments in our modern lives occurs when we go off to college, because we have to make a whole new set of friends. Back in the mid-’90s, when Cacioppo was at Ohio State University (he is now at the University of Chicago), he and his colleagues sorted undergraduates into three groups—the non-lonely, the sort-of-sometimes lonely, and the lonely. The researchers then strapped blood- pressure cuffs, biosensors, and beepers onto the students. Nine times a day for seven days, they were beeped and had to fill out questionnaires. Cacioppo also kept them overnight in the university hospital with “nightcaps” on their heads, monitoring the length and quality of their rest. He took saliva samples to measure levels of cortisol, a hormone produced under stress. As expected, he found the students with bodily symptoms of distress (poor sleep, high cortisol) were not the ones with too few acquaintances, but the ones who were unhappy about not having made close friends. These students also had higher than normal vascular resistance, which is caused by the arteries narrowing as their tissue becomes inflamed. High vascular resistance contributes to high blood pressure; it makes the heart work harder to pump blood and wears out the blood vessels. If it goes on for a long time, it can morph into heart disease. While Cole discovered that loneliness could hasten death in sick people, Cacioppo showed that it could make well people sick—and through the same method: by putting the body in fight-or-flight mode. A famous experiment helps explain why rejection makes us flinch. It was conducted more than a decade ago by Naomi Eisenberger, a social psychologist at UCLA, along with her colleagues. People were brought one-by-one into the lab to play a multiplayer online game called “Cyberball” that involved tossing a ball back and forth with two other “people,” who weren’t actually people at all, but a computer program. “They” played nicely with the real person for a while, then proceeded to ignore her, throwing the ball only to each other. Functional magnetic resonance imaging scans showed that the experience of being snubbed lit up a part of the subjects’ brains (the dorsal anterior cingulate cortex) that also lights up when the body feels physical pain.

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