The Biggest Dangers of Tribes

What should you make of the fact that you are passionate about your position on an issue?

Is that passion justified by real world facts and a careful and conscious cost/benefit analysis? Or did unconsciously adopt your position as a result of becoming a member of a tribe? Did social pressures and desires nullify your intellectual defenses to bullshit, allowing rickety beliefs to find a welcoming space in your head? Did you aggressively attack your new position, making sure that it is solid? Or did it slip in like the trojan horse after your sentries became completely distracted by their cravings to be liked (and not disliked) by others? After all, because called "inappropriate" "misguided," "a tool for the [bad people]" or "racist" hurts, especially when done in public arenas. Those slings and arrows take a toll and they have put Americas institutions at great risk. It takes a special person to be able to shake off those accusations and stay true your need to hyper-scrutinize all issues, especially your own position on those issues.

It takes courage and strength to constantly attack your own ideas and it needs to be constant because truth-seeking is never-ending work. And it's not enough to try as hard as you can to be skeptical of your own ideas, because we are blind to the problems with our own thought process.

We know this for sure, based on the work of many scientists who have studied the confirmation bias, including Jonathan Haidt:

Morality binds and blinds. It binds us into ideological teams that fight each other as though the fate of the world depended on our side winning each battle. It blinds us to the fact that each team is composed of good people who have something important to say.

From The Righteous Mind: Why Good People Are Divided by Politics and Religion.

You can't cure this problem alone. You need to expose yourself to viewpoints you find distasteful or even odious. That is the only solution because the confirmation bias is that strong. You cannot see the problem as long as you are clinging only to your favorite sources of information. You need quit being a coward and engage with people and ideas that challenge you. You need to visit websites and read books that you would rather not. That is your only chance to test your ideas, identify those that work and don't work. This need to constantly expose your thoughts to the marketplace of ideas was described with precision by John Stuart Mill (and see here). Recently, Jonathan Rauch has taken a deep dive on this challenge in his excellent book, The Constitution of Knowledge.

There will be many who read this who say "I'm not concerned because I am immune to both dumb things and the pressures of tribes." They are wrong to be complacent for two reasons.

Reason One: People think they are immune because they feel certain that they have things right. They feel this way even though ALL OF US change our opinions over time. We are guaranteed to change our views in the future just as we have in the past, but we don't remember how much we change over time.  We simply sit there smug and certain that we've got things figured out at each present moment. What is that feeling of certainty worth? Nothing, as explained by Robert Burton, in his book, On Being Certain.

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The Newest Neocon Joyride

I posted a Tweet of Glenn Greenwald on Facebook today (and see here):

I added some additional commentary by Glenn Greenwald:

The amazing thing is it's the same people, it's David Frum and Nicolle Wallace and Matthew Dowd and Bill Kristol and Max Boot," Greenwald said. "All these neocons back then who were doing this and made themselves the enemy of the country. They ended up in complete disrepute by the end of the second Bush-Cheney term, are now back in the saddle doing it on behalf of Democrats on their cable networks, on their newspapers' op-ed pages. And it's like people have no historical memory, they cheer for these people because they rehabilitated themselves by opposing Trump and that's all they know.

Right on cue, I received this comment:

The invasion of Ukraine is NOT like Vietnam,Korea, etc. and equating it with that is aPutin-friendly talking point. Do you work for FOX now?

To which I responded:

Are you suggesting that because I'm against a war with no stated end-game and no stated benefit to ordinary Americans, a war that is enriching America's vast military-industrial complex, a war that pushes us ever closer to the trigger point of an already extremely dangerous risk of nuclear holocaust, and a war that is sucking up massive financial resources that should be helping desperate Americans,, that I'm pro-Putin and that I work for FOX?

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Reason as a Social Tool More than an Intellectual Tool

I've been trying to collect information on the idea that we over-estimate the ability of human reason to tell us what is true, and that is because reason highest function is social, not intellectual. Here are a few things I have found:

Douglas Murray:

When people with an incorrect view were introduced to the correct view, a vast proportion doubled down on their wrong opinion and thenceforth refused to budge. I am slightly haunted by this study because of how much it says about us human beings. We like to think of ourselves as reasonable, rational types. After all, you rarely meet someone who confesses to being unreasonable and irrational. But we do not really know ourselves, and if reason and rationalism alone drove us then we would be something else entirely. While we are sometimes motivated by reason, we are also fueled by pride, jealousy and much more.

In describing Enigma of Reason, by Hugo Mercier and Dan Sperber, this webpage indicates:

[R]eason is an adaptive mechanism designed to help humans better exploit their uniquely rich social environment – and that it has nothing to do with facts at all.

Reason, say Mercier and Sperber, evolved to help us justify ourselves and to convince others, which is essential for cooperation and communication. According to the two scientists, “the normal conditions for the use of reason are social, and more specifically dialogic. Outside of this environment, there is no guarantee that reasoning acts for the benefits of the reasoner.”

According Mercier and Sperber, habits of mind that seem irrational from an “intellectualist” point of view, prove shrewd when seen from a social “inter-actionist” perspective.

From Goodreads, which offers excerpts from The Enigma of Reason:

“The fact that people are good at evaluating others’ reasons is the nail in the coffin of the intellectualist approach. It means that people have the ability to reason objectively, rejecting weak arguments and accepting strong ones, but that they do not use these skills on the reasons they produce. The apparent weaknesses of reason production are not cognitive failures; they are cognitive features.”

“[T]wo major features of the production of reasons: it is biased— people overwhelmingly find reasons that support their previous beliefs— and it is lazy— people do not carefully scrutinize their own reasons. Combined, these two traits spell disaster for the lone reasoner. As she reasons, she finds more and more arguments for her views, most of them judged to be good enough. These reasons increase her confidence and lead her to extreme positions.”

“It is based, however, on a convenient fiction: most reasons are after-the-fact rationalizations. Still, this fictional use of reasons plays a central role in human interactions, from the most trivial to the most dramatic.”

“As Popper put it, “In searching for the truth, it may be our best plan to start by criticizing our most cherished beliefs.”

Whereas reason is commonly viewed as the use of logic, or at least some system of rules to expand and improve our knowledge and our decisions, we argue that reason is much more opportunistic and eclectic and is not bound to formal norms. The main role of logic in reasoning, we suggest, may well be a rhetorical one: logic helps simplify and schematize intuitive arguments, highlighting and often exaggerating their force. So, why did reason evolve? What does it provide, over and above what is provided by more ordinary forms of inference, that could have been of special value to humans and to humans alone? To answer, we adopt a much broader perspective. Reason, we argue, has two main functions: that of producing reasons for justifying oneself, and that of producing arguments to convince others. These two functions rely on the same kinds of reasons and are closely related.”

The human understanding when it has once adopted an opinion … draws all things else to support and agree with it. And though there be a greater number and weight of instances to be found on the other side, yet these it either neglects and despises, or else by some distinction sets aside and rejects; in order that by this great and pernicious predetermination the authority of its former conclusions may remain inviolate

Descartes was the most forceful of reason’s many advocates. Reason has also had many, often passionate, detractors. Its efficacy has been questioned. Its arrogance has been denounced. The religious reformer Martin Luther was particularly scathing: “Reason is by nature a harmful whore. But she shall not harm me, if only I resist her. Ah, but she is so comely and glittering.… See to it that you hold reason in check and do not follow her beautiful cogitations. Throw dirt in her face and make her ugly.”

We began this book with a double enigma, the second part of which was: How come humans are not better at reasoning, not able to come, through reasoning, to nearly universal agreement among themselves? It looks like now we might have overexplained why different people’s reasons should fail to converge on the same conclusion and ended up with the opposite problem: If the reason module is geared to the retrospective use of reasons for justification, how can it be used prospectively to reason? How come humans are capable of reasoning at all, and, at times, quite well?”

A speaker typically wants not only to be understood but also to be believed (or obeyed), to have, in other terms, some influence on her audience. A hearer typically wants not just to understand what the speaker means but, in so doing, to learn something about the world.”

Humans reason when they are trying to convince others or when others are trying to convince them. Solitary reasoning occurs, it seems, in anticipation or rehashing of discussions with others and perhaps also when one finds oneself holding incompatible ideas and engages in a kind of discussion with oneself.”

“When you have eliminated the impossible, whatever remains, however improbable, must be the truth”

Richard Nisbett and Lee Ross, who suggest that people are generally content with the first reason they stumble upon,5 or David Perkins, who asserts that many arguments make only “superficial sense.

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How to Be a Human Animal, Chapter 17: Conversations Worth Having

Chapter 17: Conversations Worth Having

Greetings once again, hypothetical newborn baby!  Instead, I'm here once again to teach you another Life Lesson. I had to learn these at the School of Hard Knocks. No, I'm not claiming that you're not as able as me to learn those lessons.  I'm just trying to spare you some pain and frustration.  OK OK!  I admit that this is merely a thought experiment by which I am trying to set forth the most important things I've learned in 65 years. By the way, if you aren’t completely satisfied with these lessons, I’ll refund all of the money you paid for them ! This is Chapter 17 already.  Wow.  Aren't you tired of hearing my voice? No?  OK. Then I'll continue. If you need to review any of the past lessons, can find them all here. 

Today we’re going to talk about conversations. That term doesn’t simply mean talking with someone any more than food is defined as anything you put your mouth. Er, I can already see you drooling at you stare at my car keys. Just settle down now . . . OK, you can suck on your toes while you listen. That’s cool.

There are many types of conversations, but they fall on a continuum from simple factual exchanges on (“Is it raining?” “Yes”) to collaborations in which the parties set out to figure out a complex topic as a joint exercise by celebrating each others’ contributions.

Psychologist Scott Barry Kauffman recently Tweeted:

Imagine what discourse would be like if instead of it being conceptualized as a "match" to see who "wins", discussions were seen as mutual attempts to get at a shared truth or seen as a shared mission to get outside of ourselves and transcend our individual perspectives.

That would be a nice world, the kind I can imagine happening 24/7 at the big house where the philosophers and other "virtuous pagans" hang out just on the other side of Dante's River Acheron. You, however need to live in the world you were handed. You ended up on a Grade A planet in a Grade C era with regard to conversations.

Right now, your interactions will mostly be where some other baby grabs your toy and you cry. Here’s the problem you'll encounter when you get older: Even if you optimistically join a discussion hoping it is of the “Kauffman” variety, that doesn’t guarantee an enlightening and engaging experience. It takes two to tango and many people would rather honk at you (don’t look at ME as I say that!) than celebrate each other’s differing perspectives. Tango is the correct metaphor because, at their best, conversations are like dancing with other people. If either of you are stepping on the others’ feet, neither of you are going to have a good time.

Here's why this era is so fraught for those who want to share complex ideas with others (especially on contentious topics): We live in a time where the so-called news media makes much of its money by stirring up conflict and even hate. It’s the same thing with social media. The companies in charge of these things have decided in their corporate consciences that it's quite simple, actually: no conflict, no money. This has wrecked a pretty decent (though admittedly imperfect) conversational thing we had going on for decades.

Here’s how it so often plays out: Let’s say that you join a conversation in an open frame of mind, interested in freely sharing perspectives on an issue, but the other person is not so inclined. The other person, having been steeped in news media and social media, and now cooked to an extra-fever pitch of loneliness and rage during the pandemic, is committed to scoring points, schooling you and “winning” the discussion. I know, right? Why should there ever be a “winner” to a discussion, but that’s how many people see it these day. And they have plenty of tactic for “winning,” including these: [More . . . ]

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How to Be a Human Animal, Chapter 14: You Have Almost No Understanding of What is Going On.

Chapter 14: You Have Almost No Understanding of What is Going On.

Hello again, hypothetical newborn baby!  I'm here to teach you some of the many Life Lessons I was forced to learn the hard way.  Here are all fourteen lessons in one easy link. 

Let's start off by noting that at this point in your life your parents, your crib, your blanket . . . and me, of course are your entire universe. That's all you've got in front of you, yet you are feeling like there is nothing else that could be worthwhile and there is nothing at all outside of your bedroom door.

Let me tell you about my situation. My toe is hurting.  Nothing major, but it's red and throbbing. When I think about my hurting toe, that thought gets quite big in my consciousness. It almost seems like my throbbing toe is the only thing in the universe.

Here's another example: When I'm thinking about a lawsuit while walking to court through the downtown area, I'm barely aware of anything other than what I'm going to tell the judge when I arrive. I'm not noticing any other people or any cars or that new restaurant going up even though those thing are right in front of me as I walk. Isn’t it weird how our ability to attend to things is so incredibly limited?

Using a technique called conversation shadowing, psychologists Broadbent and Treisman demonstrated that one’s ability to absorb multiple simultaneous conversations is severely limited. Attention is bottlenecked at the site of working memory  during perception. In 1956, George Miller pointed, “[T]he span of absolute judgment and the span of immediate memory impose severe limitations on the amount of information that we are able to receive, process and remember.” George A. Miller, “The Magical Number Seven, Plus or Minus Two: Some Limits on our Capacity for Processing Information." Given that humans have such tiny attentional windows, it is surprising the extent to which we take it for granted that we share the same world. The real world is laughingly beyond our capacity to fathom without rampant simplification. Just because we can say the phrase "the world" doesn't mean we can comprehend more than a trillionth of it at any particular moment.

This is one of the downsides to having a human body. We are incredibly limited in what we can attend to at each moment. That's Part One of a two-part whammy that affects us human animals every hour of every day. This attentional limitation in attention interacts with an equally important phenomenon that I have long thought of as the “illusion of fullness." I'm referring to this: it seems like whatever we are currently seeing or pondering, it's somehow enough for us to feel well-informed when the stream of information we are getting is almost nothing at all.

Morgan House wrote the following in “Ideas that Changed my Life”:

Your personal experiences make up maybe 0.00000001% of what’s happened in the world but maybe 80% of how you think the world works. People believe what they’ve seen happen exponentially more than what they read about has happened to other people, if they read about other people at all. We’re all biased to our own personal history. Everyone. If you’ve lived through hyperinflation, or a 50% bear market, or were born to rich parents, or have been discriminated against, you both understand something that people who haven’t experienced those things never will, but you’ll also likely overestimate the prevalence of those things happening again, or happening to other people.
It's like we see the world through fish-eye lenses. The things that are in front of us look very big, indeed. Yet the things that are not directly in front of us are barely visible or not visible at all. Our perceptual machinery make us (and I’m writing this in a non-judgmental way) extremely self-centered. We are condemned to make severely overconfident and skewed generalizations and to engage in a lifelong adventure of sense-making based on not-nearly-enough awareness about the billion ring circus into which we have been plopped. Each of us is only one out of 8 billion people. You are almost nothing at all in the scheme of things and you are experiencing only the tiniest speck of what is going on, yet it feels like you are sitting in the front row VIP seat to the most important event in the universe.

It takes conscious effort to know what is happening outside of ourselves. This makes it easy to cast ourselves as the heroes of our own story, justifying our routine of putting half of our conscious horsepower to work doing PR, in-person or on Facebook, tooting to everyone who will listen that we are saving the planet by switching to LED bulbs or whatever.

Skip this paragraph if want to continue being the hero of your own story. Human cognitive machinery massively distorts our sense of morality. With very little effort, we can cause any troublesome moral issue to vanish simply by not paying attention to it. In many cases we develop (sometimes consciously at first) deeply ingrained habits of not paying attention to certain aspects of the world, making our immorality conveniently unconscious. Here's a common habit among people who are financially comfortable: Not-thinking that on here on our planet, a child starves to death every 5 seconds. If you have habituated yourself to not-think about this horrible and undeniable fact, it is quite easy to blow a large sums of money in clear conscience on things like haircuts for your poodle, vacations in far-flung places and steady streams of meals at high-priced restaurants. If this troublesome thought ever bubbles up into consciousness, we scrub away all traces of inchoate guilt by reminding ourselves that everyone else we know is behaves much like us and then we run off to purchase some new porch furniture for our vacation home, thus pushing thoughts of child starvation off the tiny stage of attention. If by some chance we experience the prickly thought we are hypocritical, immoral and selfish because we purposely don't think about starving children, we can take care of that troublesome thought too by thinking about something else. We can fix most of our most disturbing thoughts merely by thinking about something else.

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