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Summary for impatient readers: focus of attention physically determines which synapses in your brain get stronger, and which areas of your cortex physically grow in size. The implications of this provide direct guidance for alteration of behaviors and motivational patterns. This is used for this purpose extensively: for instance, many benefits of the Cognitive-Behavioral Therapy approach rely on this mechanism.
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Cognitive-Behavioral Therapy has a highly successful approach for breaking habits, which requires only a very subtle alteration to this process. You notice that you are biting your nails. You immediately focus your attention on what you are doing, and you stop doing it. No rage, no blaming yourself, no negative emotions. You just stop, and you focus all the attention you can on the act of stopping. You move your arm down, focusing your attention on the act of movement, on the feeling of your arm going down, away from your mouth. That’s it. You can go back to whatever you were doing.
Five minutes later, you notice yourself biting your nails again. You calmly repeat the procedure again.
By doing this, you are training yourself to perform a new behavior – the “stop and put the hand down” behavior – which is itself triggered by the nail-biting behavior. As you go along, you will get better and better at noticing that you have started to bite your nails. You will also get better and better at stopping and putting your hand down. After a while, this will become semi-automatic; you’ll notice that your hand went to your mouth, a nail touched your tooth, and the hand went back down before you could do anything. Don’t stop training: focus your attention on the “stop and drop” part of the action.
After a while, the nail-biting simply goes away. Of course, the more complex and more ingrained a habit is, the more effort and time will be needed to break it. But for most people, even strong habits can be relatively quickly weakened, or redirected into less destructive behaviors.
"Here is a list of peer reviewed papers that I’ve found that only discuss liberal-conservative differences in brain structure and function, in physiology, or in the kinds of stimuli that attract attention. And of course this is only one small area of research on liberal-conservative differences:"
"One in five Americans experienced some sort of mental illness in 2010, according to a new report from the Substance Abuse and Mental Health Services Administration. About 5 percent of Americans have suffered from such severe mental illness that it interfered with day-to-day school, work or family."
"I started Mindapples to encourage people to think positively about the health of their minds. I wanted to create a campaign that did for mental health what the five-a-day campaign has done for physical health: to make taking care of our minds a normal, natural thing for all of us."
"Mindapples helps people look after their minds. We encourage people to take better care of themselves, and educate the public about how our minds work and how to manage them. We want to make looking after our minds as natural as brushing our teeth, by asking everyone: “What's the 5-a-day for your mind?”"
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I thought that what was happening to us was remarkable. The statistical evidence of our failure should have shaken our confidence in our judgments of particular candidates, but it did not. It should also have caused us to moderate our predictions, but it did not. We knew as a general fact that our predictions were little better than random guesses, but we continued to feel and act as if each particular prediction was valid. I was reminded of visual illusions, which remain compelling even when you know that what you see is false. I was so struck by the analogy that I coined a term for our experience: the illusion of validity.
I had discovered my first cognitive fallacy.
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We often interact with professionals who exercise their judgment with evident confidence, sometimes priding themselves on the power of their intuition. In a world rife with illusions of validity and skill, can we trust them? How do we distinguish the justified confidence of experts from the sincere overconfidence of professionals who do not know they are out of their depth? We can believe an expert who admits uncertainty but cannot take expressions of high confidence at face value. As I first learned on the obstacle field, people come up with coherent stories and confident predictions even when they know little or nothing. Overconfidence arises because people are often blind to their own blindness.
True intuitive expertise is learned from prolonged experience with good feedback on mistakes.
"Mind arises within a social process, originally in the interaction of the infant and its care-givers, and subsequently broadening out to include the whole of society. You didn't work out the Periodic Table, but you know it; likewise much else that's in your head. Not many of us, after all, coin new words, at least not words that come into general use. In a sense, your conscious experience doesn't belong to you, and that's why consciousness seems ghostly and weird."
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When I got home I checked out the recommended reading for the event, and found right at the end a link to a work of Soviet psychology, and from that a whole archive of links to the works of Vygotsky and the school of thought he founded and the astonishing and inspiring humane applications that it led to, and the terrible vicissitudes of this school of psychology before and after it made its way to the West. Strangely enough, the very same view of consciousness that Vygotsky pioneered and that I heard Stuart Derbyshire outline can be found in all the boring Brezhnev-era textbooks of dialectical materialism.
By what a frail aqueduct did the fallen empire convey to a future civilization that most surprising discovery of Marxism-Leninism: the individual human consciousness, the soul!
"Amanda Knox was convicted of murder and her reputation sullied around the world, in large part because of her facial expressions and demeanour. Her story reveals how our instincts about others can be dangerously superficial, writes Ian Leslie"
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In 2008 a group of Norwegian researchers ran an experiment to better understand how police investigators come to a judgment about the credibility of rape claims. Sixty-nine investigators were played video-recorded versions of a rape victim's statement, with the role of victim played by an actress. The wording of the statement in each version was exactly the same, but the actress delivered it with varying degrees of emotion. The investigators, who prided themselves on their objectivity, turned out to be heavily influenced in their judgments by assumptions about the victim's demeanour: she was judged most credible when crying or showing despair.
In reality, rape victims react in the immediate aftermath of the event in a variety of ways: some are visibly upset; others are subdued and undemonstrative. There is, unsurprisingly, no universal reaction to being raped. The detectives were relying on their instincts, and their instincts turned out to be constructed from inherited and unreliable notions about women in distress.
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Emily Pronin, a psychologist at Princeton University, points out that there is a fundamental asymmetry about the way two human beings relate to one another in person. When you meet someone, there are at least two things more prominent in your mind than in theirs – your thoughts, and their face. As a result we tend to judge others on what we see, and ourselves by what we feel. Pronin calls this "the illusion of asymmetric insight".
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"Harvey calls these cultural norms and belief systems our “mental conceptions of the world,” one of seven “distinctive activity spheres” that comprise the historical development of capitalism. All seven in Harvey’s words:
1. Technologies and organizational forms
2. Social relations
3. Institutional and administrative arrangements
4. Production and labor processes
5. Relations to nature
6. The reproduction of daily life and the species
7. Mental conceptions of the world"
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Sparrow sums it up best: “[Our] results suggest that processes of human memory are adapting to the advent of new computing and communication technology. Just as we learn through transactive memory who knows what in our families and offices, we are learning what the computer “knows” and when we should attend to where we have stored information in our computer-based memories. We are becoming symbiotic with our computer tools, growing into interconnected systems that remember less by knowing information than by knowing where the information can be found.”
"Technology is indeed our friend, but it can become a dangerous flatterer, creating an illusion of control. Professors and librarians have been disappointed by the actual search skills even of elite college students, as I discussed here. We need quite a bit in our wetware memory to help us decide what information is best to retrieve. I've called this the search conundrum.
The issue isn't whether most information belongs online rather than in the head. We were storing externally even before Gutenberg. It's whether we're offloading the memory that we need to process the other memory we need. Strangely enough, Google Book Search still doesn't display a full copy of Malton's over 200-year-old masterpiece. Let's have it online soon. But let's not forget that healthy sense of "insufficiency.""
"The Augmented Mind looks at the three eras of language (carried by the human body, then by literacy and now by electricity) and how the globalization and interconnectivity of today's world has impacted our development and growth."
Either way, this cognitive capacity, this theory of mind, has baked itself into our heads when it comes to our pondering of life's big questions. Unlike any science-literate generation that has come before, we now possess the intellectual tools to observe our own minds at work and to understand how God came to be there. And we alone are poised to ask, "Has our species' unique cognitive evolution duped us into believing in this, the grandest mind of all?"
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