Category Archives: Critical Thinking

Order, disorder, reorder – part 2 of 3

Critical Thinking, Politics, , , , , , ,

It’s almost a simplistic metaphor, but … picture three boxes: order, disorder, reorder. … [I]f you read the great myths of the world and the great religions, that’s the normal path of transformation.

–Richard Rohr

493px-RichardRohrOFMThis blog post is part two of a three-part series inspired by the above quote by Richard Rohr (shown in the photograph on the right). If you’ve not read part one I recommend doing so now so that you appreciate the context of Rohr’s words and how they might apply to the great myths of the world. Here, in this post, I consider what Rohr’s three-box model might have to say about political polarisation in society, and what its limitations might be. In the third and final post I will frame my own ‘spiritual’ development in terms of Rohr’s model and make some concluding remarks.

A political perspective

What conservative people want to do is just keep rebuilding the first box, “order, order, order,” at all costs, even if it doesn’t fit the facts or fit reality. … So many progressive, academic, liberal, educated folks, they just keep sloshing around in the second box and almost resist any sense of order.

So, the context in which Richard Rohr is speaking here is that of the political situation in the USA: dominated by two parties, Republican and Democratic, conservative and liberal, traditional and progressive. We may have a different national political dynamic here in the UK, perhaps slightly less polarised, but it is broadly similar and people tend to position themselves one way or the other on the conventional political spectrum.

From Rohr’s choice of words here, he sees the difficulty with the individual maturing politically if that individual strongly identifies with one political orientation or the other. If you identify with the conservative ideology then you feel as if you’re being constructive in rebuilding the “order” box over and over, but in adhering so rigidly to the absolute belief that order must be maintained at all costs you’re blocking the path towards a more provisional, nuanced situation where you can better address conditions.

Conservative over-confidence?
I’ll tentatively suggest that the recent ‘Brexit’ result of the UK referendum (on continuing membership of the European Union) represents an example of this. I have to admit a specific difficulty here, though, as part of the large minority that voted to remain in the EU. The echo chamber and filter bubble of social media mean that I’m rather out of touch with views that might help me to understand why a majority voted to leave the EU in the referendum.

brexit-2185266_1280From the limited discussions I’ve had with ‘Brexiteers’ I get the impression that there’s a desire to put the country into a new order box that very closely resembles the one that existed before the UK entered the EU in the early 1970s (before my time!). Not that we were experiencing a period of disorder during the years of EU membership – and there was a long stretch of ordering along neoliberal lines during the Thatcher years – but there is a belief that once we’ve got through the process of leaving the EU the country will be able to construct a better order without ‘interference’ from Europe.

Of course I’d argue that Brexit does not represent an improvement, that it is not a synthesis after the years of pre-1973 order and the perceived disorder of the EU years; I personally view it as a step backwards to an outdated form of political order (that probably wasn’t so great anyway back then) and seems unlikely to adequately deal with conditions now. But then my political inclinations dispose me towards that kind of view. I imagine the stereotypical conservative Brexiteer to be clinging to a fragile absolute view (“it is right that the UK determines its own path” or “our greatest problems are caused by immigrants”), and that view cannot be properly examined because the lack of incrementality means that it wouldn’t survive the examination process… fear of disorder (where simplistic, absolute beliefs are recognised as being inadequate, or even harmful) holds them from making political progress.

Progressive pitfalls?
AntifragileOn the other hand, if you strongly identify as a progressive, as a liberal, then there’s the danger of only being able to see tradition and the existing order as an absolutised evil, and rejecting it wholesale, whether or not it actually addresses conditions. I’ve found the Taleb’s perspective to be of use here in helping me to challenge my own liberal, progressive views – for example, in his book Antifragile he points out that the longevity of a product, tool, book, idea or ideology is positively correlated with its age, since the products, tools, books, ideas and ideologies that don’t address the conditions of the real world don’t survive! Time, using his language, is the best creator of antifragility, as in the course of time unexpected events eventually occur and demolish the things that were fragile to that occurrence. This is also known as the ‘Lindy effect‘.

It is tempting for me to think that the Middle Way would involve a liberal, progressive politics – but since it seems to me like such an obvious, certain fact the Middle Way itself suggests that it is a belief worth critically examining in significant detail. The work of Jonathan Haidt on what he calls ‘moral foundations theory’ looks for common ground between the conventional camps of the political divide, which might be useful in finding a middle way that better addresses the current political conditions that we find ourselves in. The idea of synthesis also suggests that a better way lies beyond the dualism of conservative and progressive, and the Middle Way is a promising tool to guide us in examining and integrating our desires, beliefs and meanings.

fresco-379932_1280There’s also the problem of progressives taking the order-disorder-reorder model and appropriating it into an absolutised form. Consider, for example, the Russian revolution. The old order of the Russian tsars collapsed in the disorder of the first 1917 revolution, and eventually the one-party state of the Soviet Union emerged from the disorder. The party constructed the history as an inevitable progression from order, through disorder, to re-order – and then stifled any political attempts to challenge the re-ordered state by stating that history had run its course and the inevitable end-state had been achieved. In political revolutions the dis-ordered period is lasts a relatively short time – a likely sign that it’s not going to lead to a more synthetic, re-ordered situation but instead to more of the same order in a different guise. (Aside: see this excellent article by Nicky Case for more on the perils of and alternatives to political revolution.)

It seems likely, on an individual level, that adherence to a dogmatic left/right ideology is an impediment to our own maturation politically, as well as spiritually (whatever that means – more on this in the final part of this series). There’s a clear link here with the very Middle Way-ish idea of looking for a synthetic approach to dealing with apparent dilemmas: the thesis and the antithesis initially clash, but through some difficult process the two seemingly opposed ideas are somehow brought together into a more complex new whole. The  practice of critical thinking, and the processes by which we can encourage integration are prominent in the Middle Way: see this post by Robert about integration, for example.

Featured image of ballot boxes created using an image from pixabay.com (License: CC0 Public Domain)
Photograph of Richard Rohr from wikimedia commons (License: CC0 Public Domain)
EU/UK flag graphic and photograph of revolutionary fresco courtesy of pixabay.com (License: CC0 Public Domain)

Order, disorder, reorder

Critical Thinking, Film, Myth, , , ,

It’s almost a simplistic metaphor, but … picture three boxes: order, disorder, reorder. … [I]f you read the great myths of the world and the great religions, that’s the normal path of transformation.

–Richard Rohr

The words above are taken from a recent On Being podcast, where the host Krista Tippett interviewed the American Franciscan friar Richard Rohr. I’m not one for listening to religious programming, given my leanings towards the non-dogmatic and agnostic Middle Way, but I’ve found that this weekly series hosts a variety of guests with a range of beliefs, from diverse backgrounds and traditions. Krista Tippett, as host, guides the discussions in such a way that the conversations are always mature, nuanced, and tolerant of ambiguity – truly conversations rather than sycophantic platform-building or antagonistic arguments. Furthermore Richard Rohr described himself as being “on the edge of the inside” of traditional Catholicism, pushing at the boundary of Christianity in a very liberal, mystical way.

1024px-Richard_Rohr_02While I was listening yesterday to the episode featuring Richard Rohr (and I recommend listening to the full ‘unedited’ version of the conversation rather than the 50-minute ‘produced’ show) many interesting facets revealed themselves, but I was particularly intrigued to hear about his “three box” metaphor for the path of adult spiritual development. I understand that in his 2012 book Falling Upward he further explores the idea of the two halves of life, intending to show that those who have fallen, failed, or gone down in their spiritual progress are the only ones who understand ‘up’. However, I’ve not read that book(!) and what I’m going to discuss here is based on what I heard during a part of the interview with Krista Tippett.

As it is rather lengthy, I’ve split this discussion into three separate blog posts: in this, the first, I discuss the synthetic metaphorical three box model in the context of a well-known a modern myth. In the next (second) post I will consider how Rohr’s three box model might be usefully applied to political polarisation in society. In the third and final blog post I will frame my own ‘spiritual’ development in terms of Rohr’s model.

A modern myth – Toy Story
Now, I’m not sure to what extent the Disney/Pixar film Toy Story counts as a great myth of the world, but it’s a story that’s familiar to anyone in the Western world who has grown up – or has had children grow up – in the past 30 years. I have a soft spot for it, having it watched it first (somewhat guiltily) in the cinema as an 18-year old, and more recently on DVD with my son and his cousins. I’m going to use the plot of Toy Story as an example of this “three box” metaphor for the path of transformation – and note that I’m using the term ‘myth’ its original sense as a story richly imbued with archetypical meaning, and not meaning a widely-believed falsehood.

Toy_StoryAnyway, in Toy Story the character Woody, the old-fashioned pull-string cowboy doll, starts off in the metaphorical “order box” as Andy’s favourite toy, de facto leader of all Andy’s toys, and comfortable with his position in this microcosm. He is forced into the “disorder box” by the arrival of Buzz Lightyear, the astronaut action figure, who upsets the social order and brings out feelings and behaviour in Woody that he’s not had to deal with before. This disorder is a product of circumstances beyond Woody’s control: he wouldn’t have deliberately chosen to break with the status quo as he was so comfortable within it. His sense of self-esteem is closely linked with his role as Andy’s favourite plaything.

However, through the messy process of being taken out of his comfort zone and learning through novel experiences, Woody eventually is able to move into the metaphorical “re-order” box by integrating his conflicting desires and meaning, establishing a new equilibrium where he and Buzz can cooperate in their roles as Andy’s ‘favourite toys’. However, and more importantly, Buzz and Woody also enjoy the new meaning and richness that comes from their relationship with each other, a relationship that has value beyond their existence as playthings for a child.

By the end of the film Woody has developed a new perspective on his existence, one that encompasses the need for constructed order and the inevitability of uncomfortable disorder – he knows that suffering is part of the deal, and is better embraced than pushed away. Not only is Woody now wiser, but his new worldview better addresses the changing conditions, as Andy is growing up (as seen in the sequels, particularly Toy Story 3) and will no longer ‘need’ Woody, depriving him of his original raison d’etre when he was comfortably housed in the “order” box.

Note that, alongside Woody’s development, Buzz follows a parallel path of transformation. His original existence – where he truly believed himself to be a space ranger crash-landed on a hostile alien planet – may have been delusional, but it was well and truly ordered. He had a sense of who he was, what his mission was, and was confident in his superiority and rightness. Only when his delusion was eroded by continued contact with the ‘real’ world did he have to face up to disorder. Buzz’s fall from order was harsh, but he made progress through the disorder and – by uniting with Woody against common enemies – he was able to reorder his worldview into something more mature mature, integrating his love of himself with his newfound love for others (as opposed to his earlier ‘duty’ to others).

At the close of this first installment in the series I invite you to participate using the comments section below. If you can see how this model can be further extended to Toy Story, or other myths, please go ahead and share your thoughts. If you can see limitation of this model in this context of analysing mythic narratives then please also jump in. In the second installment I will move on to consider how the order-reorder-disorder model might shed some light on the problem of political polarisation in society, and in the third and final installment I’ll be viewing my own spiritual biography through the lens of this model. I hope that you will join me there…

Featured image of US mailboxes in the snow courtesy of pixabay.com
Photograph of Richard Rohr by Svobodat [License: CC BY-SA 3.0], via Wikimedia Commons
The Toy Story image is a low resolution version of the Disney-copyright poster, used for illustration only under ‘fair use’

Springtime sort-outs and sunk costs

Critical Thinking, , , ,

The misconception: You make rational decisions based on the future value of objects, investments, and experiences.
The truth: Your decisions are tainted by the emotional investments you accumulate, and the more you invest in something, the harder it becomes to abandon it.

–David McRaney
You Can Beat Your Brain

kelly-sikkema-216021 About an hour ago someone I’d never met before knocked at my front door. I gave him a pair of headphones, he said thank you, and the transaction was done. I don’t imagine that we’ll ever meet again.

We both benefited, me and the stranger: he gained a working pair of good quality hi-fi headphones, and I was rid of an object that I really didn’t need to own. This wasn’t as random an act as I’ve made it sound, and I haven’t started giving away everything I own in a fit of asceticism or altruism… it’s just that there are some possessions that I really don’t need to hang on to, and freecycle.org exists in order to rehome those things that I don’t have the energy or inclination to sell.

A familiar story?
Here’s the backstory: a long time ago—probably over ten years ago—I bought a pair of headphones. At the time I was spending a lot of time listening to music through some tiny in-the-ear earphones, and it seemed sensible to treat myself for my birthday or whatever to a reasonably good-quality pair of hi-fi headphones. So I did. The sound quality was great, but however I adjusted them they were never really very comfortable to wear and after a few weeks of trying I pretty much gave up using them.

Every now and then I’d rediscover these headphones, wherever I’d stashed them, and try them again and then realise why I’d stopped using them. It got to the point where I’d accidentally find them, glare at them because they reminded of how I’d invested a reasonable amount of money by purchasing them, then ignore them. One more thing that I owned, but never used any more. One more thing that I might as well not own, but could not get rid of because (once again) I’d been taken in by the so-called ‘sunk costs’ fallacy.

sennheiser_padsActually, about six months ago I re-discovered these headphones, found that the material on the ear pads had perished, and bought some replacement ear pads over the internet. Thus investing even more money in this thing that I owned, but never used. I thought I was being rational, after all – what good were the headphones if the pads were falling to bits? Buying new pads would make the headphones great again! But that was the fallacy at work. A more objective view would have been that I was ‘throwing good money after bad’, expressed very clearly as ‘the truth’ in the quote from David McRaney’s book at the top of this article.

Anyway, conditions have changed and I think I’ve now made a better decision by freecycling the headphones rather than putting them back in a box under my bed to be ignored for another six months. There’s always going to be the nagging concern in the back of my mind that I might just need those at some future point, and I’ll regret having got rid of them. But I’ve felt that often enough before, and I seem to have survived.

The ‘sunk costs’ fallacy
The headphones story is just one aspect of a greater springtime sort-out that I’ve been engaged in over the Easter holiday. And turning up unused item after unused item I’ve been realising that I’ve been reluctant to let go mainly due to the sunk costs fallacy. This fallacy is behind a huge range of dysfunctional human behaviour, from the relatively harmless (eating a whole bag of crisps, even though you’re not very hungry, because you paid for a whole bag of crisps) to the very harmful (a head of state starting a war against another nation, even though the war will not improve things under  current conditions, because you had previously committed your country to that course of action based on the conditions back then).

967186270_4087dae835_bIn economics a ‘sunk cost’ is a cost that has been put into a project, and that cannot be recovered. In psychology the same term, by analogy, applies to emotional investments that have already been made: things that we cannot forget or un-do. The fallacy part comes in when we assume that we’re operating rationally (by not allowing the sunk costs to disproportionately influence our decision making) while actually operating irrationally (because of the strong emotional investment we have already made).

Apparently this fallacy is a consequence of the way that human minds work; the prospect of losses is a more powerful motivator on our behaviour than the promise of gains—which is also known as ‘loss aversion’—which means that we tend not to treat losses and gains in an even-handed way. In David McRaney’s highly readable book about cognitive biases and logical fallacies, ‘You can beat your brain‘ (US title: ‘You are now less dumb‘), he explains the enormous success of the Farmville game on social media in terms of the sunk costs fallacy. You can read this chapter of the book on McRaney’s own website (link).

Love people. Use things.
leather_bookmarksBefore I finish I’ll tell you about one more example from my springtime sort-out, one where the monetary value wasn’t a factor. And I’m not talking about the box of sixty leather bookmarks, although that was snapped up the same day by an enthusiastic freecycler whose mother apparently ‘loves all things books!’

For the past 25 years I’ve been hanging on to an A5-sized spiral-bound drawing pad, full of black pen landscape drawings that I’d done when I was about 15 years old. It was so long ago that I can’t quite remember what it was that made me start filling this book – I liked drawing and wanted to get better at it, I had time to spare during the school holidays. Anyway, the thing is that I’ve been hanging on to this pad for a quarter of a century: whenever I moved house, and that’s fairly often, the pad moved with me. I couldn’t get rid of this thing that was the only tangible reminder of the hundreds of hours I’d spent drawing these pictures in my mid-teens.

Looking through the pad of drawings a few days ago, with slightly more objective eyes, I realised that 90% of the drawings weren’t even original! I’d been working through a tutorial-style book called something like ‘How to draw landscapes‘. So I’ve removed the three pictures from the back of the pad that were my own creations, and recycled the rest. In fact I’ve gone one better and I’ve scanned these three pictures and they now live in ‘the cloud’ instead of my sock drawer.

Soulbury_cottagesAnd it’s not even the pictures that have value for me, it is the meaning they hold for me and others, and this meaning doesn’t depend on the continued physical existence of the object. For example, one of the drawings was of the row of cottages where my grandparents lived for most of their lives (shown in the picture here). I know that my grandfather, in his 90s now, will find this fascinating, it’ll be something we can talk about. We can laugh together about the sheds where he accumulated about five duplicates of every kind of gardening tool – that was quite an effort when he eventually moved out and down-sized, to help him let go of 60 years worth of well-hoarded stuff.

Let it go, let it go…
To conclude then, I’m not going to tell you that you might as well get rid of that material clutter in your life – you probably already know that! I’m not about to give you any advice about how to let go of the stuff that you’re needlessly hoarding either, there are enough minimalism blogs and progs which can help you with that. My point is this: remember the sunk costs fallacy, which lies behind your irrational reluctance to get rid of stuff that is of no value to you. And in remembering it, you’re no longer beholden to its underhand influence. If you can remember this with the more trivial issues of day-to-day living, there’s hope that you might also avoid the unethical actions that we are driven towards by loss aversion.

Looking to the near future, it will soon enough be time for the great summer sort-out, which means tackling the dreaded shed. Wish me luck.

How I nearly succumbed to apophenia: the case of the The Good Friday conspiracy

Critical Thinking, Current Affairs, , , ,

What psychologists call apophenia—the human tendency to see connections and patterns that are not really there—gives rise to conspiracy theories.

–George Johnson

Maître_de_la_Légende_de_sainte_Ursule_-_Crucifixion_avec_CalvaireToday I learned a new term: apophenia, the tendency for humans to perceive a connection or meaningful pattern between unrelated or random things. I was already familiar with this particular cognitive bias from reading the work of Taleb and a number of different popular psychology books, but I didn’t know that there was a specific term for it. The neologism was coined in the 1950s by the psychologist Klaus Conrad, who considered this aberration in cognition to be a symptom of the onset of psychosis, but more recently apophenia has been recognised as a universal human tendency. In this blog post I will take you on the journey that led me to encounter this term, and I will also grapple with what I’ve learned from the experience, and what it might have to do with the Middle Way.

The background story
So, yesterday the UK (and many other Western countries) observed the Good Friday bank holiday, which traditionally is a Christian holiday commemorating the crucifixion and death of Jesus Christ. Accordingly the day has—for those who adhere to traditional Christian religious beliefs—a rather solemn nature. On the day before Good Friday the largest supermarket chain in the UK, Tesco, ran an advertisement in some of the print versions of the national newspapers that featured the text “Great offers on beer and cider. Good Friday just got better.” Amusing or offensive? Or something else entirely? Of course it depends very much on your personal perspective.

C9RiKbcXgAAz-PSBy lunch-time on Thursday this advert, unlike most other newspaper adverts, had become a national news story in its own right. The BBC website published a story entitled “Tesco sorry for Good Friday beer advert“, featuring a quote from a Tesco spokesperson who said “We know that Easter is an important time of year for our customers. It is never our intention to offend and we are sorry if any has been caused by this advert.[sic]” This story was then widely shared and commented on in the usual social media channels, and it was on my Facebook feed that this story popped up after a friend had ‘reacted’ it. If you’ve got this far and are still not sure why anyone might have taken offence, follow the above link to the BBC news story and read it.

Or course, I had to see what all the fuss was about and clicked on the link myself in order to read the details. It took no time at all for the following idea to take shape in my mind:  this isn’t an issue of Tesco employees with a poor grasp of religious sensibilities in the UK making a goofy gaffe, this is a deliberate conspiracy from within Tesco to grab free publicity by pushing the ‘controversy’ button in the run up to Easter! [Note that we’ve also recently had a media “storm in an egg-cup” involving the Prime Minister, the National Trust and accusations of manufactured controversy.]

A conspiracy built up, and knocked down again
It all seemed so obvious. This is how the conspiracy stacked up in my mind: Someone deep within the Tesco advertising machine had struck upon a fiendishly clever plan. (1) Run a weakly controversial advert in the Holy Week national newspapers where only a minority of the nation will see it. (2) The initial reaction to the ad on social media is picked up by the BBC and other national news agencies, who report it through their own channels. (3) The story goes viral on social media, fueled by parties on both sides of the conventionally religious/secular split making comments like “I’m outraged by Tesco’s insensitivity!” and “Get over yourself, its supposed to be funny!” (4) Issue an official apology, saying that no offense was ever intended (and it wasn’t… it was the public expression of that offense that was intended) (5) Sit back and watch the extra customers pile into Tesco stores to take advantage of the beer and cider offers that they’d seen mentioned on Facebook and Twitter.

Thankfully, after the few seconds that it took me to concoct this conspiracy story I paused to think things through before blurting it out in any public forum.  During that pause I could tell that I felt quite pleased with myself for ‘seeing through’ this particular story, that I had taken it a step beyond the knee-jerk reactions of the commentators on social media. Noticing that feeling produced the suspicion that I had fallen for the classic move of fooling myself. I told myself I’d come back to it in the morning, even if it wasn’t such a hot news item then.

This morning, then, I did return to my Good Friday conspiracy. And having let it lie overnight, I felt less possessed by the idea. In fact I outlined my conspiracy privately to a friend, one who I respect deeply for his ability to think critically… although honestly I think I’d chosen to communicate with him because I thought he would agree with me, and be amused at our mutual cleverness and superiority. His point of view was measured, reasonable, and stopped just short of being in total disagreement with me.

My friend made some good points that I’d swept away in my excitement to nail a conspiracy: it is unlikely that Tesco could predict human behaviour that well, so it would be too much of a gamble for them in case it back-fired. And for it to be a corporate strategy it would have to be sustained for a number of instances, without being leaked to the public, and without causing considerable damage to the company’s reputation. Remember Occam’s razor! He also opined that the same people who come up with these conspiracies (which require extraordinary competence from the alleged perpetrators) simultaneously criticise the alleged perpetrators for being incompetent in most other aspects of their business.

Only a fool learns from his own mistakes…
So what have I learned from this (largely inconsequential) affair? With hindsight there shouldn’t be any surprise that it’s the perennial moral of the story: It’s Not All About Me. It seems to be a very very hard lesson for me to learn, and I presume I will never be able to entirely avoid it as it’s something deeply built into the way that we self-aware humans operate.

Firstly, as I’ve already confessed above, there was a sense of self-satisfaction of being clever enough to concoct this conspiracy. In short: aren’t I special? Secondly, I saw myself as being above all the bickering fools reacting to the news story. Again, in short: aren’t I a superior specimen amongst my peers? Thirdly, I saw this as vindication of my pre-existing belief that Tesco was an amoral corporation, willing to deceive the public for their own profit. In short: what I believe is correct, and aren’t I an altogether more ethical entity? In summary, the episode confirms to myself that I’m the super-great guy that I already thought that I was. And this feeling persists, even though day after day I recognise that I was a fool yesterday – but never today!

Critical thinking is crucial
How, then, might all this be connected to the Middle Way? Primarily, I think it is a good illustration of the practice of critical thinking in a low-stakes ethical situation. Consider this quote from Robert M Ellis’s “Migglism: A beginner’s guide to Middle Way Philosophy“:

The development of critical thinking is crucial to the practice of the Middle Way. The Middle Way enables us to address conditions by avoiding the interpretation of our experience through metaphysical preconceptions. Very often those preconceptions become apparent through critical thinking as unjustified assumptions. We need a certain amount of awareness to become aware of a critical problem and apply thought to it, but critical thinking skills are then needed to identify what the unhelpful and unjustified assumptions are.

The major metaphysical preconception in my story is that “I must be right because I feel so right.” It’s a position that’s untenable upon closer inspection, but so often that closer inspection never gets a chance to happen! In this instance it was the fact that I paid attention to the tiny end of the wedge of doubt that my conspiracy story might have no justification whatsoever apart from the fact that it felt so right to me. And notice how I drove the wedge in deeper between the foolishness of my thoughts and the eventual outcome of my actions: I noticed the ‘alarm bells’ that come along with a sense of smug self-satisfaction, I counted to ten (actually, I slept on it), and—perhaps most importantly of all—I offered up the justification for my beliefs to be criticised by an honest friend, one that I could be sure of getting an honest appraisal from, and I was open to the possibility that he may change my mind. And he did.

I can only hope that by practicing and reflecting on this kind of examination of my assumptions in a low-risk situation, that I would be more likely to take a similar approach when the stakes are higher.

My brain’s left hemisphere loves a conspiracy
So, to finish, now that I’ve successfully avoided making a fool of myself on social media with regards to this Good Friday story, I’ve become intrigued as to what might lie behind my desire to concoct a conspiracy. And that’s where apophenia comes in, and I suggest it might be understood in terms of the psychological model of brain lateralisation expounded by Iain McGilchrist. This is how he summarises the nature of the attention of the left hemisphere in the 2016 Blake Lecture:

The attention of the left hemisphere is narrow, targeted, piecemeal, isolative, producing a world of tiny discrete fragments, each appearing certain, static and unchanging. Particles which could, so it seems, be put together like bricks building a wall or cogs making a machine to produce something of use. It has designs on the world.

So, when I read that news story on the BBC website, my left hemisphere analysed it into pieces, compared those pieces with the so-called facts I already knew (which perhaps were really prejudices in the form of absolute concepts such as ‘Tesco is an unethical profit-motivated corporation’) and concocted a satisfying, specific, self-consistent theory that fitted with my pre-existing beliefs. The down-side being that, despite its certainty and logical splendour, it had no degree of objectivity whatsoever. Its assumptions had little justification from wider experience.

Contrast this with the attention of the right hemisphere, as described by McGilchrist:

The right hemisphere meanwhile sees the whole breadth of the picture in a sustained and continuous way. This is an entirely different experiential world, one in which we are involved with, affect and are affected by everything through the sheer fact of our relationship with it. It is indeed a world primarily of relationships, in which the things themselves are never wholly separable from the context in which they lie, and the interconnections which exist between everything that is. It is a world that is never fixed, unchanging, certain, but constantly evolving and creating new wholes.

So, in order to avoid being trapped within the delusions of the left hemisphere, I had to find a way of bringing in the right hemisphere to play its role. Simply appealing to rationality would not work, as that would just be more left-hemisphere action. I had to be sensitive to the ambiguity in the situation, to seek out another person’s point of view, to consider the story in its wider context where that context included my own left-hemisphere’s tendency to prefer simple, certain, rational judgments no matter how inaccurate those judgments are. In other words: apophenia may be appealing, but not justified in the messy muddle and complexity of existence.

Now, I must wrap this up now as all this typing has made me rather thirsty, and I hear that they’ve got some good deals on at my local supermarket…

Proverbs 1: A proverb never lies: it’s only its meaning which deceives

Critical Thinking, Middle Way Philosophy, Proverbs

Proverbs are a store of folk wisdom built up over centuries. Or are they a repository of ignorance? I’ve been thinking a bit about them recently, and how each one identifies and corrects biases or limitations of view in a specific situation. The problem is only knowing whether you’re in the right situation for the proverb! Take the proverb as an infallible guide to truth, and you’re absolutizing it and most likely applying it inappropriately; but ignore the near-universal experience it records and you’re just as likely to be absolutizing the other way in your dismissal of folk wisdom. So proverbs are a great testing ground for investigating the Middle Way. I thus thought that proverbs would be a great topic for a series of short blogs, each exploring a proverb or perhaps a few linked ones.Detail from the Dutch Proverbs (Bruegel)

I decided to start with a proverb about proverbs. It’s a rather obscure one: “A proverb never lies: it’s only its meaning which deceives.” That’s perhaps a rather paradoxical way of saying that proverbs are always of some value because they record valuable experiences. Some of them are high-minded, others cynical and worldly in tone, but that just means that they record different snatches from the whole range of human experience, from different classes of society or different cultural origins. Take “A fool and his money are soon parted”: that’s a very worldly-wise proverb that seems to be giving support to economic exploitation (or even deceit) by suggesting that the people who are deceived are fools anyway. Contrast that with “Cheats never prosper”, which takes a much more high-minded and moral tone, with an implicit belief in providence, and you see that not everyone takes the same attitude to such deceitful exploitation.

Proverbs contradict each other, but that’s part of what makes them so fascinating and authentic as records of common experience. Here are a some more contradictory examples: “Many hands make light work” v “Too many cooks spoil the broth”; “He who dares wins” v “Discretion is the better part of valour”. It seems quite possible to always find something informative or useful in a proverb, which is presumably the sense in which proverbs never lie. But its meaning may deceive you in the sense that if you take it unreflectingly as a guide for how to behave you will just be putting yourself in the hands of the group: a group with a certain purpose at a certain time. So the contradiction in this proverb about proverbs can also provide a rough pointer to the Middle Way in the interpretation of proverbs. Somewhere between uncritical acceptance and uncritical dismissal we can find a space where they may be relevant for our lives.

Stand by for more proverbs!

Picture: Detail from ‘the Dutch Proverbs’ (Brueghel) – public domain