Monthly Archives: October 2017

The Backfire Effect: Plain Truth Sometimes Increases Ignorance

 

The backfire effect is a name for the human social phenomena that exists where when we are given evidence counter to our already established belief, even if that belief is a hope, desire or the like in disguise, we tend to not only reject the conflicting evidence, but believe even more strongly in our original proposition as a result of the encounter.

This makes the many self appointed “rational warriors” in our culture agents of increasing cultural ignorance when tactics of persuasion that include things like ridicule, and loudly speaking what is perceived to be “important science” to what is is perceived as “the unwashed masses” are employed. Rather than agents of increasing rationality, ridicule and brutal honesty are not effective, regardless of whether or not they may be true.

We see this cultural phenomena in the anti vaccine movement, and other beliefs that require a vigorous denial of plain evidence to maintain. My guess is the reasons for this are at least partially rooted in the fact that, generally speaking, we are social-emotional creatures with a small capacity for rational thought. We are not rational creatures who are also social and emotional. When sincere efforts to combat ignorance simply use fact, and do not also accommodate those emotional-social realities, they tend to backfire fortifying ignorance among those of us who perceive we’re under attack.

Our personal identities have their own ideological immune response system and like our biological one, we become more able to fend off “attacks” over time as we’re exposed to them. Additionally, we can develop what amounts to an ideological autoimmune disease in our perception faculties, where we retreat to a belief matrix that is increasingly divorced from pragmatic realities.

The methods by which we communicate, including the social-emotional subtext of those communications, become part of the means by which things are accepted or rejected. This is the reality of the social economy. Genuine persuasion appears to be built on trust, and that trust sometimes must be established over time, especially when in the context of a prior relational strain stemming from perceived disrespect, or a history of prior emotional strain related to the topic on the part of the person(s) being communicated with. The capacity to communicate in the context of ideological differences requires more than an economy of facts. It must also include a baseline of respect at the very least as a starter for any real communication to have a chance to take place.

*France’s fact-based approach to teaching the public about Lyme disease has backfired*

From the article: “Rather than quieting the concerns of Lyme advocates, France’s national plan is further entrenching two extremes.”

https://undark.org/article/france-chronic-lyme-disease/

 

More information on the backfire effect: https://medium.com/homeland-security/the-social-psychology-of-the-backfire-effect-locking-up-the-gears-of-your-mind-a79d4e6e8061

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In-Groups and Out-Groups: A Biological Perspective

There is a certain fungus that is able to control certain ants to serve as a vehicle to further its own reproductive ends. The ant, in this case, dies in service of reproducing the fungus. There is also the case of the bacterial parasite T. Gondii which edits rodent brains to be attracted to felines so they get eaten, which helps the bacteria to enter its spawning grounds, which is in a feline gut. (it also edits other mammal brains in different ways) There are numerous cases of parasites and viruses that have the capacity to influence other organisms in service of their specific ends. It could be said that this is the norm in nature – competing influences that ultimately result in emergent behaviors that we typically identify as belonging to “an organism” but are in fact based on the collective property of many organisms.

When we consider that we are also a collection of various organisms that are influenced by each other, each with various agendas and various means of carrying that agenda out, we can begin to see that what we call our choices, and what we think of as our identity, may in fact be a byproduct of the parliamentary constellation of influences that rises from the pool of biological organisms that define us. We may be a reflection of the relationship field from which we are composed which extends beyond human genetics.

A recognition of this, at least from the parasitic sense, there is a now “theory” on the block called ; “The parasite-stress theory” which sees our personal and cultural identities through the lens of the parasitic creatures that influence us to service their various needs. In some real respects, it posits that our cultures in large part are an emergent property of the parasitic microbes that influence our behaviors.

The evidence for this idea is the strong correlation between the strength of parasites in the relationship field of the people in a given culture and their relative state of peace or conflict in addition to whether or not the culture is conformist or individualistic etc. In other words, what we see as culture may be a mirror effect of the relationship field between organisms.

According to this video; the parasite-stress theory may be a general theory of culture and sociality. In a nutshell it acknowledges the fact that the various strategies organisms have to influence other organisms to serve its purposes do have a role in defining this thing we call us. My thought is that it would be a more accurate lens if it looked at the full spectrum of organisms, some of which are on the mutually beneficial range of influence – commensal organisms having a stake in the success of the community it depends on – and doing what they can to offer benefits such as stability, defense, long life and so on. In other words, I think this theory is on to something, but is not yet complete. If we factored in the full spectrum of influences, (rather than just the parasitic segment) we would be able to understand that our opportunity for cultivating an intentional experience of life, rather than riding ignorantly on the winds of biological chance, is rooted in whether or not we intentionally tend the biological relationship field of which we are, on which we depend and that defines this thing we call “us” to be inclined toward the commensal, mutually beneficial segment of the spectrum of relationships.

The Biological Community Defines Our Experience of Life

If we unpack the implications of the fact that a single celled parasite like Toxoplasma gondii can develop a strategy to modify mammalian neurophysiology and behaviors to suit its own biological ends, we can begin to appreciate the fact that the community of friends and foes in our local biological relationship field set the tone for what we experience as life.

There is a full spectrum of relationships that is possible in any given biological community that can span the spectrum from obligate (necessary) mutualism to parasitic and predatory relationship dynamics where seizing the fruit produced by other organisms is the core behavioral property of the organism.

Depending on the biological community’s bias toward cooperation involving mutual nourishment and common defense, or toward parasitic and predatory relational dynamics, the organism based community will tend toward homeostasis (balance), or instability. This makes whether or not we learn about, and act to appropriately tend the many organisms from which our local biology is composed is a key factor in whether balance or imbalance (health or disease) will happen. It also plays a key role in defining our identity and shaping experience of life. This makes understanding and cultivating the biological relational system we are part of a critical factor in effectively steering our experience of life.

Here is an article outlining how a number of parasitic and predatory organisms press their agenda within the larger biological community. It is important to remember that there is a full spectrum of relationship possibilities, some of which bring nourishment, strength and health or defense of the integrity of the system against disruptive agents.

http://www.the-scientist.com/?articles.view/articleNo/31536/title/Animal-Mind-Control/

Bees Talk Using Dance and Vibration as a Symbolic Language

Semiotics is the study of meaning-making, the study of using sign processes such as words, behaviors, shapes and the like (semiosis) as a means of transmitting meaningful information. This communication process is done by using symbols for coding and the capacity for decoding on the part of the receiver.
 
Semiotic language was once thought to be the sole domain of humans. As it turns out, we simply did not see the magnificent array of languages embedded in the structures and behaviors of organisms throughout the biological community. We missed it because we did not have the capacity to recognize (decode) it, so we attributed it to random behavior, or noise. The tide is beginning to turn on this previous paradigm as we are now exploring the many levels at which nature vibrantly communicates by semiotic means from cell signaling to the waggle dance of bees.
 
The “waggle dance” is a form of symbolic language spoken by honey bees to communicate the distance, direction and strength of a food source to the other bees.
 
From the article: “During the waggle phase the dancer produces trains of vibration pulses, which are detected by the follower bees via Johnston’s organ located on the antennae… The waggle dance represents a form of symbolic communication used by honeybees to convey the location of food sources via species-specific sound. The brain mechanisms used to decipher this symbolic information are unknown.”