Motherhood and Politics

I don’t have a lot to say about this kerfluffle over the remarks of someone who, as it turns out, is not actually working for Obama regarding Ann Romney never having worked a day in her life.  This kind of hyperbole ought to be treated as it deserves—ignored. But we live in an age when the least thing can become a huge political Thing, so ignoring idiocy is not an option. I remember back in the 1990s a brief flap over Robert Reich.  I’m not certain but I believe it was Rush Limbaugh who started it by lampooning the Clinton Administration’s Secretary of Labor for “never having had a real job in his life.”  Meaning that he had gone from graduation into politics with no intervening time served as, at a guess, a fast-food cook or carwasher or checker at a WalMart.  Whatever might qualify as “real” or as a “job” in this formulation.  In any event, it was an absurd criticism that overlooked what had been a long career in law and as a teacher before Clinton appointed him.  It’s intent was to discredit him, of course, which was the intent of the comments aimed at Mrs. Romney by asserting that she has no idea what a working mother has to go through. A different formulation of the charge might carry more weight, but would garner less attention.   It is true being a mother has little to do with what we regard as “gainful employment” in this country: employees have laws which would prevent the kinds of hours worked (all of them, on call, every day including weekends and holidays) for the level of wages paid (none to speak of) mothers endure. Hilary Rosen raised a storm over remarks aimed at making Mrs. Romney appear out of touch with working mothers.  A more pointed criticism might be that Mrs. Romney does not have any experience like that of many women who must enter employment in order to support themselves and their families, that a woman who can afford nannies (whether she actually made use of any is beside the point—the fact is she had that option, which most women do not) can’t know what working mothers must go through. But that’s a nuanced critique and we aren’t used to that, apparently.  Soundbite, twitter tweets, that’s what people are used to, encapsulate your charge in a 144 characters or less, if we have to think about it more than thirty seconds, boredom takes over and the audience is lost. Unfortunately, the chief victims then are truth and reality. So the president gets dragged into it for damage control and the issue becomes a campaign issue. Which might not be such a bad thing.  We could stand to have a renewed conversation about all this, what with so many related issues being on the table, given the last year of legislation aimed at “modifying” women’s services and rights.  Whether they intended it this way or not, the GOP has become saddled with the appearance of waging culture wars against women, the most recent act being Governor Scott Walker of Wisconsin’s repeal of that state’s equal pay law.  Romney is the presumptive nominee for head of that party and one of the things he’s going to have to do if figure out where he stands on these matters and then try to convince the country that he and his party are not anti-woman. Yes, that’s hyperbolic, but not by much.  This is where the culture wars have brought us—one part of society trying to tell the other part what it ought to be doing and apparently prepared to enact legislation to force the issue.  Ms. Rosen’s remarks, ill-aimed as they were, point up a major policy problem facing the GOP and the country as a whole, which is the matter of inequality. That’s become a catch-all phrase these days, but that doesn’t mean it lacks importance.  The fact is that money and position pertain directly to questions of relevance in matters of representation.  Ann Romney becomes in this a symbol, which is an unfortunate but inevitable by-product of our politics, and it is legitimate to ask if she can speak to women’s concerns among those well below her level of available resource and degree of life experience. The problem with all politics, left, right, or center, is that in general it’s all too general.  Which is why Ms. Rosen’s remarks, no matter how well-intentioned or even statistically based on economic disparities, fail to hit the mark.  She can’t know Ann Romney’s life experience and how it has equipped her to empathize with other women.  Just as Ann Romney, viewing life through the lens of party politics, may be unable to empathize with women the GOP has been trying very hard to pretend are irrelevant. Like with Robert Reich’s critics, it all comes down to what you mean by “real” and “work.”  And that’s both personal and relative. Isn’t it?

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The constant quest for transcendence by half-bee humans

Contrary to what so many of us want to believe, humans are not wired to act only as individuals; we are also wired to be intensely social. In his March 14, 2012 TED presentation, Jonathan Haidt characterized humans as half-bee. We aren’t completely socially integrated like bees--our social side clashes with our individualistic side. These two aspects of what it means to be human—our proud individualism and our craving to meld our selves with each other in large social groupings--often conflict with each other. As a result, human “hives” (the many types of human social groupings) don’t run as smoothly as the hives of true bees. Haidt argues that the scientific study of this inner-conflict offers us powerful insights into such things as religion, existential angst and warmongering. Haidt began his 18-minute talk by asking for a show of hands. How many people in the audience consider themselves to be "religious?" Only a few raised their hands, yet a strong majority of the audience members declared themselves to be “spiritual.” Why is it that that so many people who don’t consider themselves to be religious do consider themselves to be spiritual? [More . . .]

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On the concept of relevance

Whenever you engage in high level discussions, many of the points made by you and your opponents are founded on claims that some things are "relevant" to other things. Those who engage in arguments usually make it sounds like "relevance" is an objective concept, almost algorithmic. They often suggest that what is relevant can be clearly determined by necessary and sufficient conditions. They make it sound as though all reasonable people would come to the same conclusions about what is (and is not) relevant, if only they pondered long enough. It is my position there is no meaningful simple definition of "relevance" in any real world field (the concept works in math and logic). This is how I used to think many years ago. Now, however, I am convinced that what is "relevant" is always a matter of the emotional tuning of the person claiming relevance. No, it's not a completely subjective measure, given that we all inhabit human bodies and thus have a shared basis for our observations. But neither is it an objective measure, applying to all people at all times. What is relevant to morality? Tradition, upbringing, what the powers-that-be decree, logic, distribution of resources, the Bible, the Koran, whatever comes clear through personal meditation, patriotism, sustainability, or what respects personal liberties? We humans are tuned in a million different ways. Perhaps if we were all tuned the same, we could speak of some objective concept of relevance, but that is not the case. Also, add to the nuance of the word "relevant" that humans are incredibly symbolic, meaning that they have the power and imagination to make anything at all meaningful to anything else. We can even turn meaning upside down, in Orwellian fashion. What is "relevant"? What do you want to be relevant? My views are quite sympathetic to notion (of George Lakoff and Mark Johnson) of experientialism: Namely, that the verbal expression of the facts of life is, at bottom, indeterminate despite our most persistent attempts to capture them with language (which often border on the heroic). Most people nevertheless have faith in “objectivity,” (e.g., that "relevance" refers to necessary and sufficient conditions). People cling to objectivism because, perceiving no middle ground, they fear that the only alternative is a free fall to nihilism. They cling not to just any “objectivity,” of course, but their own version of objectivity. Experientialism makes a strong case in showing the “objective” use of language to be a myth: there is no such thing as abstract and disembodied thought. Truly “objective” thought would require the impossible: a “logical propositional trajectory from principle to concrete application.” Under the cover of “objectivism,” however, the widely-shared meanings of concepts have always been grounded in and constrained by our widely-shared biological, cognitive, social, and linguistic interactions. These interactions, which constitute our bodily existences, extend imaginatively and metaphorically to give what substance there is to high-level concepts. “Objectivity,” as used in the context of legal decision-making (and elsewhere), can exist only to the extent that these interactions are widely shared. It must not be overlooked that such interactions are widely shared, enabling extensive meaningful communication, even among people of divergent languages and cultures. No radical deconstruction of language is being suggested. I am always on high alert when someone makes an argument, indicating that something is "relevant," much less "highly relevant." Whenever such a claim occurs, it is time to puncture the bubble and force the participants to put their emotional baggage on the table, as best they can. There is no other way to have a meaningful conversation regarding contentious topics.

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The phrase that means “God faked the age of the Earth”

I've run into more than a few fundamentalist Christians who have insisted that the Earth is only 6,000 years old. "Then please explain the results of radiometric dating," I typically ask, adding that even carbon dating can accurately date materials up to 60,000 years old, far older than 6,000 years. Most modern savvy Young-Earthers won't fight me on the general usefulness or accuracy of carbon dating. Instead, they will insist that A) God has created an Earth that only looks like it is billions of years old, and B) I need to have faith. That is how they would explain everything older than 6,000 years old, including the Old Tjikko tree in Sweden, which certainly appears to be 9,550 years old. God must have transplanted it from another universe when he made this universe. The Young-Earthers thus offer an provocative argument. I don't believe it, but there's would be no way for me to disprove it.

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What You See is All There Is: Not-much information usually seems like enough.

Back in 1996, I wrote a paper I called “Decision Making, the Failure of Principles, and the Seduction of Attention,” in which I claimed that most of our dramatic “moral lapses” are not the result people intentionally trying to hurt others. Rather, most of the harm humans inflict on other humans results from the manner in which we deploy attention. We are able to make any moral issue vanish simply by not paying attention to it. Quite often we develop habits of not paying attention to certain aspects of the world—a classic habit for Americans is not considering that on planet Earth, 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 on things like poodle-haircuts, vacation homes, and even a steady stream of fancy meals. Near the beginning of my paper, I argued that human animals are more than happy to act out of ignorance because it never actually seems that we are acting out of ignorance. Instead, humans readily assume that they have sufficient information for making important decisions even when a smidgeon of self-critical conscious thought would instantly reveal that they are woefully under-informed. When it comes to making decisions, we are fearless in our ignorance. In the paper I mentioned above, I described various ways that cognitive science has demonstrated that human attention is severely limited. Thanks to cognitive science (but not thanks to common sense) we know that we can only see eighteen characters of text per saccade while we read, which invites computer-assisted experimenters to continually, and in real-time, fill extra-foveal regions with garbage, unbeknownst to readers. See “A Critique of Pure Vision,” P. Churchland, V. Ramachandran, & T. Sejnowski, p. 37-38. Using conversation shadowing, 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, as well as during perception. As George Miller pointed out long ago, “[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,” The Psychological Review, Vol. 63, No. 2 (March, 1956). 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 world is laughingly beyond our capacity to fathom without rampant simplification.

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