1 Nov 2004
4:31 AM |
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It's a Living
The only power we have is the power to choose. Most of the "choices" we make in the course of our daily lives, are really little more than habituated responses selected for by some interior emotional state. We "feel like" having a cup of coffee, or a beer. We yell at the TV when some talking head says something we don't like. We get up in the morning and get ready for work. We don't "think" about any of those things, we just do them. We lack the time and the cognitive resources to think about every single "decision" we make in the course of a day. So nature has provided us with a means of going about most of our daily routine in a routine fashion, requiring the least amount of time and energy to accomplish the things we need to do in order to survive.
Sometimes we are confronted with choices that are somewhat outside the bounds of our ordinary experience. These choices usually call for some cognitive effort, though not as much as we might expect. Buying a set of tires is not an emotional decision for most people. We don't have any set "feelings" about a particular brand of tire. So our decision is based on a more exclusively cognitive assessment. If we know nothing about tires, are not especially interested in tires, and have little money, we may just take our vehicle to a chain store, like Sears and tell them to put the least expensive tires on our vehicle that will fit. Here we rely on the authority of the person working in the store to ensure he or she selects the least expensive tire that fits. Alternatively, we may do some research online or at the public library on different brands of tires and how they perform in various driving situations. In this case, we become something of an authority on tires for ourselves, and we tell the person at the tire store which brand of tire to install.
Other times, a decision may be outside the bounds of our ordinary experience, yet we do have a significant emotional commitment to the subject of the decision. In those cases, our choices are usually based on how we "feel" about the issue, and our reasoning is constructed to support the "feeling." In other words, we reason backward from our feelings.
We rely to a very great extent on the emotional apparatus in our minds. Neurologists have studied individuals with brain injuries to those regions of the brain that are partly responsible for our emotional processing, and have found their decision-making abilities to be severely compromised. One of the most famous cases was that of Phineas Gage, a 19th Century railroad builder who had an iron rod driven through his skull in a construction accident, and who lived through the accident. Dr. Antonio Damasio document's Gage's experience in Descartes' Error, a fascinating look at how much of our decision-making is governed by our emotions.
If we consider the advertising messages we encounter every day, I think it's fairly obvious that most of them are designed to create or promote a certain feeling on the part of the individual seeing the message. Emotional processing is the dominant form of "decision-making" in our brains, above the level of habituated behavior.
If we were to create a kind of hierarchy of decision-making in our brains, at the lowest level we would have the autonomic nervous system, the brain stem, spinal cord and associated ganglia that keep us inhaling and exhaling, our hearts beating, and our digestive systems functioning. Above those are various survival-related functions and behaviors related to things like eating, seeking shelter, the fight-or-flight response, and sexual responses. Above those lie learned behaviors, which can be quite complex, yet which require very little in the way of cognitive resources. Riding a bicycle, driving a car, walking and chewing gum at the same time are some examples. Among learned behaviors are habituated behaviors, the repetitive things we do in a sort of "stimulus-response" fashion. Many, if not all, of these habituated behaviors are intimately linked with our interior emotional state. Finally, there are the higher cognitive functions where we have abstract reasoning, logical and mathematical thinking and perhaps inference.
This is, to a great extent, vastly oversimplified and I'm quite likely wrong about much of it. It does reflect my understanding of what we know today about how the brain and the mind work. These various strata in the hierarchy don't operate independently, they all interact with one another to create the very complex experience we have as conscious beings. But by thinking about them in this way, we can begin to tease apart some explanations for how we behave and why we do the things we do. For instance, our survival-related behaviors are perhaps the most powerful influences on our behavior and relationships with others. They influence everything else above them, so while we may have many different processes that seem to drive behavior in different directions, the net vector sum is toward behavior that should promote survival and reproduction. This is the part of the brain that drives us toward awareness of rank and pecking order, and is a huge part of striving for reproductive success, nature's "bottom line."
Another idea to keep in mind when thinking about these things is the concept of homeostasis. Systems experience greater efficiencies when they operate within a narrow band of parameters. You get better gas mileage from your car in highway driving than you do in stop-and-go driving around town. Constantly changing states is costly in terms of energy and wear and tear on system components. Our bodies have elaborate mechanisms for maintaining a state of physiological homeostasis, and our minds have a similar mechanism. What that means is that a given state can, over time, become "normal" and those mechanisms responsible for maintaining a homeostatic condition will drive behavior toward maintaining those conditions; somewhat surprisingly, even when those conditions are not advantageous for the individual in the long term.
Again, a caveat, I'm not a neuro-physiologist, nor a psychologist, I'm just an interested lay person, and it's quite likely that I've got major parts of this wrong. Naturally, I don't think so, or I wouldn't be writing it, but the nature of ignorance is such that I don't know what I don't know!
So, what the hell does all this have to do with anything? Well, everything actually. But it would take quite a long time to write about everything, and you probably wouldn't read it (and I wouldn't blame you either!).
Okay, one last piece of the puzzle and we'll have an incomplete, but "good enough" picture to illuminate an interesting point.
Human beings are social animals. Nobody likes to think that we're like ants, but we have more in common with ants than we do with, say, beetles. We would find it very difficult to survive as individuals. Our success as a species was a result of our ability to work together in groups, and so we've evolved behaviors that work at the level of those survival-related behaviors, that facilitate our ability to be a part of a group. This where pecking order, attention and authority come into play. If we're higher in the pecking order in the group, we're a more desirable mate and we have a greater opportunity to pass along our "high-pecking-order-within-a-group-achieving" genes, maximizing Nature's "bottom line."
Groups require authorities to organize the efforts of the group. Groups are somewhat self-organizing, because most individuals aspire to be some kind of an authority, so there's often little trouble in finding someone who wants to be in charge of something.
(Somewhat lengthy parenthetical aside: Anyone who has had any experience in something like the Boy Scouts or church groups or the PTA will tell you I'm full of baloney. Having been in that situation myself, I know where they're coming from. It's like pulling teeth sometimes to get people to help out and take charge of something. I suspect that groups like the Boy Scouts and PTA and other volunteer organizations are "secondary" groups, and that most of our needs for authority are met in our "primary" groups, like our families or our jobs. With those needs met, other opportunities are just demands on our time that aren't likely to increase our rank in our most significant pecking orders.)
So, to return to the story, dovetailing with the drive to seek authority is the somewhat contrary notion that we're all predisposed to follow authorities. We compete with other authorities where we perceive we have an opportunity to replace them; but we are predisposed to follow authorities we recognize where we have little or no opportunity to replace them.
So, what do authorities do? They help to direct the activities of the group in order to promote the interests of the group, attract new members to the group, and to preserve their own position in the pecking order of the group. Authorities may seek to move from a high rank in one group to a high rank in larger group. ("Poor man wanna be rich, rich man wanna be king, and a king ain't satisfied till he rules everything" Springsteen) Groups are bound by certain sets of shared beliefs, which we can call a "belief system." Individuals may, and indeed do, belong to several groups with different authorities at all times. The family is a group, a church is a group, a school is a group, a social committee is a group, a nation is a group, an employer is a group, etc. Individual beliefs may be a shared part of the belief systems of many different groups. Individual beliefs may also be inconsistent or incompatible across groups, yet individuals may remain part of various groups that have inconsistent beliefs.
So, how do authorities exercise their authority? First, they require attention from those they would exercise their authority over. Parents, say it with me, "Look at me when I'm talking to you!" Attention is a finite resource in human beings. So those who would compete for authority and rank in the pecking order, must compete for attention as well; and, usually, first. Once an authority has attention, they work to manipulate beliefs in order to preserve a particular emotional orientation toward the group and the authority. There are different approaches that span the gamut of human emotions. They may also rely on homeostasis and habituated behaviors to keep the members of the group oriented toward activities that promote the interests of the group.
As a result, and as we can most clearly see with advertising, most messages designed to manipulate beliefs are emotional ones; and their principle aim is to preserve the integrity of the group, nothing else. This is not higher-order thinking. There is no reliance on rigorous logic or sound reason. Those activities require significant investments in time and energy and are difficult to access when offered limited time and attention. Emotional appeals are much more efficient, given constrained resources of time and attention.
Sometimes, beliefs can evolve out of higher-order thinking and achieve a certain amount of success within a group and then have an emotional value attached to them. But their further success is largely due to the emotional value attached to them, rather than a clear appreciation of the abstract value of the belief. An example would be the idea of capitalism. I strongly suspect most people have a clearer idea of how they feel about capitalism than they do about any sort of rational basis for its utility or success as a belief. I'm not saying capitalism is good or bad, I'm saying most people operate from a feeling about capitalism as a belief, rather than any sort of clear understanding of what it is. Authorities promote feelings about beliefs more than they explain the rational basis for them.
So, let's take a practical example of a part of these ideas. Let's take soap operas, for instance. A soap opera is a fictional portrayal of the lives of various people in groups somewhat similar to our own. Is there an authority in this case? Not clearly, other than perhaps the writers and producers of the show. We get to observe things we don't normally get to observe in other people's lives. This has a certain appeal of its own, perhaps because we are predisposed to want to gather information about others in order to better compete with them. Whatever the reason, soap operas readily get attention. They're called "soap operas" because the stations that broadcast them sell their viewers' attention to advertisers, and apparently soap manufacturers were large early advertisers. Now, here's the clever thing about soap operas - they're addictive. Mildly so, but still addictive. The characters are placed in various unlikely situations that are designed to evoke a particular emotional response in the viewer. The stories move along at a rapid pace, so there is always a series of sort of "peak" experiences, both highs and lows. Our bodies become accustomed to experiencing this state of agitation or stimulation at a particular time each day, and so we tune in to get our "fix," to preserve this sort of skewed homeostasis.
Here's a better example with a clearer authority figure: Rush Limbaugh. Limbaugh portrays himself as an authority, and makes emotional appeals every day that evoke particular feelings in his listeners. Like soap operas, it's mildly addictive. His listeners tune in every day to get their emotional "fix," to preserve an interior state of agitation with respect to certain beliefs that feels "normal" to them.
Is Limbaugh genuinely an authority on anything? No, I don't think so. Mostly, he's a guy with a talent for getting attention and an innate ability to exploit people's feelings in a way that keeps them coming back for more. His approach does not involve any sort of sound rational argumentation; what "analysis" he offers is usually superficial and one-sided or incomplete. Mostly, he is oriented toward promoting certain emotional responses to certain beliefs in order to retain his listeners' attention, which he then sells to advertisers.
And that is where Limbaugh converts attention into authority. Money, or, more generally, wealth, is the most liquid form of authority. "Money talks, bullshit walks," means something. So what guys like Limbaugh do is exploit human nature to make a living. Which isn't necessarily a bad thing, but we shouldn't confuse it with anything else either. I used to listen to Limbaugh back in the mid-90s. I used to be a "ditto-head." I think, at that time, that emotional response was a distraction that helped me cope with some other emotions I didn't want to confront. How many of his listeners may be in a similar situation, I don't know. I suspect more than a few.
Well, if you've read this far, you have my gratitude and admiration. I've taken too much of your time and attention for now, so I'll end here. But there will be... more to follow! (Lame attempt at emotional hook: Noted.)
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