Social cognition and “no-self”

To put it in more sociological terms: Reasons are social constructs. They are constructed by distorting and simplifying our understanding of mental states and of their causal role and by injecting into it a strong dose of normativity. Invocations and evaluations of reasons are contributions to a negotiated record of individuals’ ideas, actions, responsibilities, and commitments. This partly consensual, partly contested social record of who thinks what and who did what for which reasons plays a central role in guiding cooperative or antagonistic interactions, in influencing reputations, and in stabilizing social norms. Reasons are primarily for social consumption.

– Mercier and Sperber, The Enigma of Reason

It seems to me (but what do I know) that the things I cling to most tightly are the things I perceive as most inseparable from my unique self—memories (and the sense of having a sharp memory), quirks, moral traits, and as Mercier and Sperber remind me, reasons. Reasons on all tiers, for all objects: reasons for supporting decentralized governance, reasons for abstaining from pork, reasons for trusting A and not trusting B. Turns out, all of these things are inaccurate by design, hazy at best.

The good news is that even a momentary release from identification with them—whether experienced or merely conceived—feels very freeing. I want more of where that came from.

This is not to distort Mercier and Sperber (or any descriptive attempts at cognitive psychology) toward the end of an idealized post-self that overcomes its “deceptive” programming, and casts off the shackles of narrative once and for all. We are built to deal with our environment exactly as we need to, given the constraints of our evolutionary history. There is nothing sinister about this.

And even if there were, we’d be kidding ourselves if we thought there was a way out. That said, our self-awareness shouldn’t be limited to the psych lab and the page. An honest appraisal of why we tell the stories we tell about ourselves reveals a bundle of fictions. What does that mean for that grand frame story, identity?

1. That it’s functionally important, and largely for social reasons.
but:
2. That it’s not so important that we should let it hurt us.

The work of taking our attachments (and the I they add up to) less seriously is what we might call a “mental health hack”, with roots as far back as the Gangetic Plain, 2,500 years ago. Studying cognitive psychology, and chewing on its ideas, wherever we find ourselves, can be part of this work.

Who can really say?

When I see other people making a big deal out of seemingly-minor problems, I’m in this weird superposition between thinking I’ve avoided them so easily I missed their existence, or fallen into them so thoroughly I’m like the fish who can’t see water.

And when I see other people struggling to understand seemingly-obvious concepts, I’m in this weird superposition between thinking I’m so far beyond them that I did it effortlessly, or so far beneath them that I haven’t even realized there’s a problem.

— Today’s Slate Star Codex, “Concept-Shaped Holes Can Be Impossible To Notice

Particularly resonant today.

Yesterday I reviewed a good summary of Kegan’s developmental stages, and since then, I’ve found myself every few hours waffling between “I’m so metasystematic I can’t even remember Stage 4” and “I’ve never learned how to cope with systems”.

America in decline: nothing personal

When I arrived in the United States, curiously enough, it was precisely at the end of the long positive structural-demographic (SD) trend, which saw historically unprecedented rise in broadly based measures of well-being, including its economic and biological aspects. The trend reversal from the integrative to disintegrative SD trend can be dated fairly precisely to 1977-1978…

In other words, just as the US was triumphantly winning the Cold War and becoming the world’s sole superpower, deep down in the American society’s foundations, a disintegrative trend was gathering steam, the significance of which is becoming glaringly obvious only today.

— Peter Turchin, “1977-2017: A Retrospective

Our moment is the first in any living person’s lifetime (or in America’s lifetime, most probably) of convergence between structural-demographic “disintegration” and imperial decline. How does this manifest in today’s politics? “Make America Great Again” as an all-purpose banner for fear of emasculation and obsolescence.

Not being the sole (or even primary) geopolitical superpower isn’t a tragedy. Just ask the happy, prosperous folks in Denmark, or the happy, piss-poor folks in Bhutan. But for people who lived the unipolar moment of the fabled 90s, disorientation is to be expected.

To what degree is international status anxiety contributing to America’s internal “disintegrative” trend by making people feel like dispensable losers? It’d be hard to gauge. To be sure, it’s not the main driver of our spike in partisan rancor, mass shootings, fatal overdoses, and endemic complacency.

But the degree to which Americans cling to exceptionalism can’t be psychologically healthy (Hell, I voted for Ron Paul and Bernie Sanders, and the thought of America not being #1 even stings me a bit!). And when this clinging plays out at the ballot box, tectonic plates shift—and never in our favor.

How can we convince people that changes in the global order needn’t be experienced as personal tragedy?

Chapman on metasystematicity

Metasystematicity is closely related to the complete stance. It is the attitude that systems of meaning are of great value (because meaning is patterned), but none can be complete or fully correct (because meaning is nebulous). Instead, we must deploy multiple systems, comprehend and negotiate the conflicts and synergies among them, and be willing to act even when no system can guide us.

— Meaningness, “Desiderata for any future mode of meaningness

If you dig David Chapman’s approach, this—the future-building series—is the node of Meaningness you should be engaging with most closely. The quote is a nice restatement of Meaningness’ applied nonduality, and just that. Do read the whole post.