(Copyright © 2010)

What I was getting at in my last post was the common origin of two different urges, the urge to belief and the urge to discovery. If, then, religion and science are both born of awe before the wondrous order of the universe, how is it they so completely diverge? Indeed, one treads the path of convinced opinion and absolute authority, the other the path of doubt and experimentation. Each characterizes the same impetus from a point of view diametrically opposite the other, leading to disparate approaches to experience, incommensurate methods, and incompatible conclusions concerning the nature of the universe and humanity’s place in it. Yet both claim to be driven by the same urge—the urge to truth.

How can this be? What is it about the conscious mind that allows two grand institutions to pursue identical goals by such different—and mutually exclusive—routes, the route of faith-based conviction and the route of experimentation?

By singling out these two I do not mean to imply there are no other routes to truth. There is also the legal route, the political, the economic, the historical, the ethical, or the aesthetic, to name a few that spring to mind. But here I will focus on the religious and scientific aspects of consciousness as examples to suggest how differences between those other aspects might arise. In each mental system or discipline, we must look to the assumptions, methods, languages, great thinkers and practitioners, persistent issues, tools, accomplishments, among other factors bearing on it as a pathway to truth. That is more than I can take on in this post, so I will limit myself to a brief look at a few select aspects of mind in the instance of religion and science.

Overall, I would say that religion works deductively in applying general principles to specific instances, whereas science works the other way round inductively, proceeding from specific instances to whatever principles may apply. That is, religion looks upon the world with answers or foregone conclusions in mind, seeking questions to exemplify what is already known. Science on the other hand looks upon the world with true curiosity about how the world works, and attempts to derive theories that answer to commonalities detected in various concrete phenomena. Religion is instructional or doctrinal in applying prior belief to here-and-now experience; science experimental in deriving theories from actual events.

Religion looks from the familiar or recorded past to the unknown future, relying extensively on conceptual memory and sacred texts to provide a basis for prophecy. Science also looks toward the future, but from the here and now, venturing predictions, paying careful attention to whether they are borne out or not. Prophecy is used to justify prior belief; prediction is used to discover whether or not belief is justified.

Thinking is listening to yourself before you say anything out loud. Religious thought broadcasts prior conclusions onto world events as they unfold; scientific thought casts questions onto the world, then attends to the world’s response. Religion’s goal is the spread of true belief and conformity; science’s goal is independent discovery of truth to expand what is known. Religion suppresses or avoids surprises; science welcomes them. That is, the religious approach is to assimilate new experience to preexisting mental structures; the scientific approach is to expand or alter mental structures in order to accommodate new information.

I offer this heavy-handed cartoon of some of the essential differences between religion and science to illustrate two wholly divergent strategies derived from the same compelling experience of the unknown as exemplified by early peoples’ awe and wonder upon observing the pageant of wheeling stars and wandering planets in times when night skies were clearer and darker than they are in modern experience. I am saying that the urges to both science and religion stem from similar experiences of the universe, but via two different routes or strategies for dealing with the awesome and unknown. The urge to religion relies heavily on explaining or categorizing the universe as the work of one or more superhuman(s) of fearsome power and authority as projected outward from the human mind; the urge to science starts with humility before the unknown, relying more on curiosity, experiment, and  discovery in describing aspects of the universe in terms humans can grasp.

Think of Isaac Newton in his garden (as the story goes) at dusk, perhaps looking upon both an apple on a bough and the full moon rising above the horizon in the distance, apple and moon appearing roughly the same size from his point of view. Abruptly, the apple falls straight to the ground below. Which raises the thought in Newton’s mind, “Why doesn’t the moon likewise fall out of the sky?” And then the realization, “Indeed, the moon is falling! But because it is orbiting the Earth, it is propelled not in a straight line into space, but along its orbital path at the same time Earth draws it to itself, with the result that it perpetually falls both toward us and around us, thus keeping the same distance from us as it does fall.” In some such way did the theory of gravitation emerge in the human mind as a result of an inquiring attitude toward personal experience. No phenomenon was safe from such an approach as would project questions instead of answers onto the universe, in hopes the universe would reveal its secrets directly through its own lawful acts.

Or some such scenario. In contrast, consider Paul of Tarsus writing an epistle to the Romans in which, in the words of Bishop John Shelby Spong:

After arguing that the righteous live by faith, Paul develops a strange line of reasoning designed to show that God has revealed himself to all people through the creation. Then he goes on to say that those who do not discern the truth of God through creation and thus do not worship God properly are, as their punishment, given over to lust, iniquity and the misuse of their bodies among themselves (Preface, The Letters of Paul, Penguin Putnam, Riverhead Books, 1998, my italics).

Here we are not in any such place as Newton’s garden, but are in the mind of Paul as he writes to the faithful in Rome, a city  he never had visited, concerning the gospel of Christ:

For therein is the righteousness of God revealed from faith to faith: as it is written. The just shall live by faith. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. Because that which may be known of God is manifest in them; for God hath showed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse. . . . Wherefore God also gave them up to uncleanness, through the lusts of their own hearts, to dishonor their own bodies between themselves: . . . For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, Without understanding, covenant-breakers, without natural affection, implacable, unmerciful: Who, knowing the judgment of god, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them (Romans 1: 17-20, 24, 26-32, original italics).

 Thus it is written. As others have maintained that Haiti and New Orleans have been punished by God for their evil ways, or that destroying infidels by blowing themselves up in their midst will earn Jihadis a secure place in heaven. Picture children—boys—rocking back and forth over the Qur’an in a Wahhabi school in Pakistan or Saudi Arabia, memorizing the text as the ultimate authority by which they are to live—and to die. Picture children in American schools, hands over hearts, pledging allegiance to a piece of striped cloth, emblem of a nation exporting chaos, greed, and death to those who do not share its worldview.

Looking to the past is not all bad, nor to the future all good. Religions pay great attention to ethics and how life is to be lived; scientists develop ever more sinister weapons of mass destruction in the name of national defense. Fear is not rational. It seems easier to ring ourselves with missiles than calm the fears of our neighbors and ourselves. Anxiety, suspicion, fear, and anger lead both theologians and scientists to think terrible thoughts and do frightful things. A latent terrorist lurks in the shadows within every human mind.

And cultural influences can so alter the realities of our lives that the individual will to survive can be overwhelmed by the will to die for any common cause perceived to be just. Over 55 million people were killed during the Second World War—each and every one of them for a cause thought at one time by one side or another to be self-evidently righteous. The siege of Stalingrad, firebombing of Dresden, gassing of Jews, nuclear annihilation of Hiroshima and Nagasaki—all made tactical sense to those with power and authority to carry them out.

So I do not intend to paint every one of the faithful as a reactionary incapable of creative thought, or of the curious as a selfless servant of reason. Being human, all are driven by biological values that color every situation according to their personal palette, as well as by the artistic taste of the culture which informs their every act.

But I do intend to give the impression that religion and science create different worlds for their followers, and if those worlds complement each other to a degree, they also serve to under-mine each other more than create an atmosphere of mutual respect. We need look no farther than to the partisan roilings in Washington for a blatant example of self-righteous creationists in deadlock with curious and experimental evolutionists over who is to control the destiny of America and the world. In the Islamic sphere, the same split is evident, as it is in China, and everywhere else.

How we train our children to employ their minds is crucial to human survival on planet Earth. Whether of a religious or scientific bent, as adults every one of us needs to find eternal truths to believe in, while at the same time remaining open to new insights and discoveries as the world changes before our eyes. That is, we can’t develop one faculty for revealed truths to the exclusion of open experimentation, or vice versa. We need to explore both capacities to their fullest extent in every person. As it is now, we become caricatures of ourselves by siding with one mindset or the other, not celebrating the fact that of the nearly seven billion people on Earth, each is unique, so dismissing all but the few who are more-or-less similar to ourselves. That is the height of ignorance, foolishness, pride, and arrogance. If our upbringing—both formal and otherwise—can do no better than that, then our families, schools, social institutions, and governments are failing us utterly.

The Future Is Now

 

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(Copyright © 2010)

I posted Reflection 180: Rockweed Consciousness to set my mind straight before attending the Feb. 10 Rockweed Research Priorities Symposium at the University of Maine. I also made up a handout on species utilizing rockweed as habitat one way or another, the different perspectives I thought might be represented at the symposium, and, yes, a list of terms I thought attendees might use in categorizing rockweed from their different perspectives. Forty-five people showed up, representing harvesters and industrial processors, resource managers, teachers and researchers, and interested members of the public.

No one spoke of rockweed as a commodity, but the other 14 terms I expected to hear all came up at one time or another: rockweed, Ascophyllum nodosum, seaweed, seawrack, wrack, marine resource, public-trust resource, marine or estuarine habitat, primary producer, fishery, property, private property, alga or algae, and biomass. The first talk was called “Biomass Assessment,” the second “Ecology and Habitat” (my italics).

The biomass speaker added a few broad terms I hadn’t anticipated: weed, beds, stock. The habitat man made a great many distinctions, including energy production; carbon sequestration; refuge, feeding, foraging, and nursery areas; predation; structural terms including architecture, assemblages, and communities; and specifically pointed to spatial and temporal scales of observation, as well as particular species utilizing rockweed one way or another.

The biomass man effectively lumped all organic matter into one one pot of gunk or goo, ignoring structural and functional considerations entirely. I didn’t hear the word “ecosystem” ever crossing his lips. The habitat man refined that matter into specific regions providing a wide variety of functions within a living estuarine community and the larger ecosystem beyond. He asked “How much habitat loss is too much?” (turning the biomass perspective on its head by seeing it in terms of habitat reduction), raising the issue of habitat restoration after harvesting reduces habitat to so many tons of biomass. 

The two speakers were both educators, one from a marine resource perspective, the other from an ecological perspective. What you learn as a student depends on where you go to school, the classes you take, the teachers you engage. Very likely, it is the attitude you have toward the subject that decides which path you follow. And that attitude goes back to the orthodox perspective you acquired during childhood as connections between nerve cells were either strengthened or weakened in response to the behaviors, speech patterns, and attitudes of your formative caregivers.

The after-lunch talk was on “Effects of Harvesting.” Following a brief detour to ecologyland, we were home again in the realm of biomass. But from a more nuanced perspective that combined aspects of both earlier talks. This was the issue many of us had come to consider—not where the rubber meets the road, but cutting blades meet lively habitats. The harvesting metaphor led to talk of rockweed as a “standing crop,” which was acceptable to many as a variant form of agriculture—sea farming without plowing furrows or planting seeds. Nowhere is consciousness more evident than in categorizing one thing as something else entirely for the sake of effect—to make a new recipe, idea, or practice “palatable” as an acquired taste (or unpalatable, as when Rush Limbaugh characterizes President Obama as a foreign-born, Islamic terrorist).

If compromise is to be reached, the issue must be framed in terms equally acceptable to both sides. In this case, the biomass people and the habitat people have to agree to categorize or conceptualize the issue in such a way that both retain their integrity on a playing field they see as level. The people who perform this service are called educators. They are the ones who train us to direct our expectations in such a way to be mutually agreeable to as large a population as possible by selecting an appropriate level of discourse. That is, society at large is invested in minimizing its internal differences to enable a wide a range of social needs to be met on an everyday basis. Since each person is unique, this can only be done by convincing a majority of people to adopt a common perspective for looking at things in such a way that their differences become invisible.

Framing the rockweed symposium as biomass people vs. habitat people would lead to open conflict. The art of compromise demands the conversation be conducted on a higher level of discourse to avoid concrete disagreements between the parties affected. The more familiar and acceptable the level, the better to restore order. Which is precisely what the harvesting metaphor provides. We all have to make a living, we all have to eat, we all want to go about our business without criticism, undue regulation, and harassment. The farmer and cowman can be friends if they look at each other the right way. Arranged marriages throughout history have turned competing tribes and kingdoms into extended families, transforming warring states into good neighbors through vows of eternal fidelity.

Sports, money, law, and religion are a few common currencies of social compromise, enabling many to live side-by-side in relative peace and harmony. Any Red Sox fan is a friend of mine; My vote goes to the highest bidder; I present the image of a law-abiding citizen; Jihad in the name of God is man’s highest calling. No wonder sports is the most prominent section in the paper; the economy is always newsworthy; law, order, and military might are esteemed virtues; religions offer comfort to all who humble themselves before a supreme being. Social  orthodoxy is a means of compromise that requires individuals to surrender their particular take on events by subscribing to a higher order (or even absolute) level of generality. Toeing the company or party line replaces personal consciousness with a particular brand of cultural consciousness for the sake of taking unified action on an issue.

The rockweed symposium did not end on a wholly orthodox note. Rather, it asked attenders to identify gaps in our scientific grasp of the issue. The idea being to stimulate research aimed at filling those gaps. This is the stage before orthodoxy can be achieved. Science is another currency of social compromise. It is conducted at such a high level of certainty as to be almost divorced from personal experience, statistical-derived concepts wholly substituting for immediate engagement with the world. The very methods of science are methods of high-level, peer-reviewed compromise, enabled by statistical analysis if not immediate personal knowledge.

The current industry standard governing how much weed can be cut in a given bed is a target of 17% of extant rockweed biomass. The idea is that cutting too low on the axis diminishes regrowth, so cutting should be restricted to the upper 50% of the “plant” (really an alga). And cutting too broad a swath also diminishes regrowth, so harvesters allow themselves to cut only a third as much—33% of the upper 50%—or 17% of the “standing crop.”

The question is, what are the ecological implications of that 17% loss of estuarine habitat? As for natural mortality aside from any harvest, to cite a study conducted in Cobscook Bay, Maine,* “The proportion of Ascophyllum standing biomass lost annually and expressed as turnover rates, ranged from 29 to 71%,” with a mean turnover of roughly 51%. This is no standing crop, it is a fleeing crop, its so-called biomass turning over every two years. It strikes me that if the 17% is removed from the 50% likely to survive the normal turnover to detritus, it makes the harvest more like 34% of the surviving crop rather than the guideline of 17% of the standing crop might suggest. This would appear to double the impact on habitat over what the industry now claims is the case. Until we grapple with percentages seemingly plucked from a hat, and come to agreement on whether, say, 5% harvest might be more reasonable from a scientifically-grounded perspective, then natural-resource managers in Maine won’t be able to adopt a statewide (that is, orthodox) standard for allowable cutting of rockweed.

Where else in the blogosphere can you find such practical considerations to emerge from the study of human consciousness? Track these posts for updates on how mind affects the varied facets of the material universe.

__________

* Robert L. Vadas, et al., “Biomass and Productivity of Intertidal Biomass,” in Peter F. Larsen, Ed., Ecosystem Modeling in Cobscook Bay, Maine, (Northeastern Naturalist, Volume 11, Special Issue 2, 2004, page 136).

Seal mother & nursing pup on rockweed

 

 

Reflection 131: Feedback

July 20, 2009

(Copyright © 2009)

Three posts ago (Reflection 128: Woody Allen Consciousness), I dealt with four aspects of consciousness in which (through introspection) I claimed to see anxiety as a common feature, and the amygdala as playing an implicit role in that anxiety. I sent a copy of that post to Joseph LeDoux, leading authority on emotional consciousness (whom I had quoted), and in return he sent me a short note, and the draft of a manuscript he’d written on emotional coloration of consciousness. LeDoux’s reply read:

Thanks for the note. Interesting ideas. But my view is that the amygdala [is] not really involved in conscious fear or anxiety, at least not directly. The arousal that it generates contributes but the amygdala itself seems to be non-introspectable. I’m attaching something that came out last year in a book called Frontiers of Consciousness (Ox U Press). The attached is an unedited version of the ms, but is basically what was published. Thanks again. Joe

Talk about anxiety, I was anxious upon reading the note, and even more anxious upon reading the attached chapter, which amounted to a complete review of emotional consciousness, citing 351 sources from the relevant literature. LeDoux was generous in dubbing my subjective ideas “interesting,” but there was no question he had the peer-reviewed facts on his side. Still, I felt the reason I sent the post to an expert in the field held true: there was a place in consciousness studies for introspection as a supplement to animal research, philosophical musings, functional imaging, psychoanalysis, cultural anthropology, the arts, and any other human activity shedding light on the mind. I’d said in my initial email that introspection and basic brain research were tunneling into the same mountain from opposites sides, hoping to meet in the middle, or by a different metaphor:

In addition to studies of neural substrates of consciousness, I firmly see a need for a sandwich approach which will inform such studies by coming from above—not from the substrate but the real item itself—because I think consciousness, as an emergent property, will never be found in the neurons themselves because that’s not where it lives. So that’s what I blog about, for whatever it’s worth.

Having read LeDoux’s chapter three times now, I am impressed both by the amount of research that has been done—and the amount that still lies ahead. In truth, much of what we know today about emotional consciousness is based on informed yet conjectural interpretations of basic research. The field rests largely on claims and arguments. A close reading reveals phrases such as “are believed to be,” “are often considered,” “may be,” “might be thought of as,” “my proposal is,” “I will argue that,” “is likely to,” “probably occurs,” “much debate exists,” “perhaps,” and so on. Knowledge is harder to come by than we commonly suppose. The essence of science (that is, of knowing) is doubt and skepticism, which is why on-going research is so necessary. Current knowing invariably rests on a flurry of assumptions, beliefs, and conditional assertions. Only when the flurry dissipates does knowledge stiffen into certainty—always an illusion to fill the break until flurries fly again.

Science, like religion and philosophy, is an edifice in need of constant maintenance. My image is of a juggler whirling Indian clubs in the air, dropping one here or there, picking up others, diligently striving, balancing, laboring, watching, paying careful attention, always appearing the same yet never quite the same two cycles in a row. In a moment of laxity, the clubs spill in a heap—until gathered and set in motion with renewed vigilance. Such is every human endeavor. Such is medicine, the stock market, technology, the Internet, blogging, and consciousness itself—the ultimate human endeavor.

I juggle my consciousness as best I can, as you juggle yours. Taken together we form a spectacle of jugglers whirling our clubs en masse while knowing distraction or exhaustion or simply missing a beat will make us drop one or more. We can’t keep going forever. Sooner or later. . . . What, me anxious?

But back to emotional consciousness. Essentially, it is whatever aspect of mind we pay attention to that bears emotional overtones expressing how we feel at the time. In picturing the amygdala responsible for feelings of anxiety, I am the arch-conjuror reaching farther than I have any right to on the basis of evidence—but reaching anyway because that is my nature. If I don’t reach farther today than yesterday, what’s the point of going on? Done reaching, I am finished. Where’s the adventure in that?

I sent my 128th post to Joseph LeDoux because I felt I had made a discovery—that anxiety is behind a large part of consciousness. I have claimed that consciousness is given us to solve novel problems that evolution has no leverage on, and anxiety is what turns a situation into a problem. Anxiety is a sign we are invested in a particular situation and care about the outcome. Interpreting the phenomenal situation is a problem if we want to get it right. Adopting the right idiom of consciousness in addressing the situation is a problem in itself reflected in how we present ourselves to the world. And lastly, applying an appropriate elixir (or fudge factor) in order to fit our way of thinking to the situation is a forth-order problem. All involving anxiety because we’re not sure of ourselves or the outcome we desire. And implicating the amygdala as the neural seat of emotional consciousness, so I claimed—which is where I overreached myself. In correcting me by saying, “The arousal that it generates contributes [to feelings of anxiety] but the amygdala itself seems to be non-introspectable,” LeDoux is asserting the position he took in Synaptic Self where he wrote:

While individual brain regions and networks make distinct contributions to the processes that together constitute anxiety, anxiety itself is best thought of as a property of the overall circuitry rather than of specific brain regions (Viking, 2002, page 290).

In his chapter in Frontiers of Consciousness, LeDoux makes it clear: “Amygdala processing in humans occurs unconsciously.” Summarizing, “Indeed, amygdala processing meets most of the principles of automaticity—that is it is independent of attention and awareness.” So, like Hamlet sensing a presence behind the curtain in the queen’s bedroom but not knowing it is Polonius, I had no way of identifying the amygdala as the source of the anxiety associated with problem-solving in self-examined consciousness. As part of a network, the amygdala itself is not subject to introspection.

I stand corrected. Which I take to be a demonstration of cooperation between neuroscientists on one hand and us introspectors on the other.

Putting Heads Together

 

(Copyright © 2009)

My freshman year in college, I learned about what were nicely called “fudge factors” in math class. You’d do your homework, of course, and compare the answer you got with the one in the back of the book. If they were different, you’d simply adjust your answer by a fudge factor that would make it come out right.

Fudge factors are as old as the hills. And as new as today. When I feel lightheaded and can’t think, I say it’s the new or full moon, or low atmosphere pressure, or something I ate, or I’m having a bad day, or I’m just not myself, or I got up on the wrong side of the bed. Whatever is not going right can be explained by one kind of fudge factor or another that when applied, helps me adjust to the circumstances I’m in.

In the Second World War, when airplanes didn’t perform as they should, it was blamed on gremlins, ill-tempered little  beings who loved to gum up the works. Gremlins were fudge factors that marked problems until an explanation could be found. Kilrokilroywasherey played a somewhat similar function during the war as Allied Forces advanced through Europe, showing up in the damndest places as a little face with a big nose peering over a fence drawn above the slogan, “Kilroy was here.” Wherever you went, Kilroy always got there first, making foreign parts feel almost familiar to troops far from home.

Fudge factors are some of the first principles of consciousness. We are so earnest in wanting things to turn out right, we enlist them to do the heavy lifting of making events as they turn out conform to our hopes and basic assumptions. If we believe in a supreme being, then everything that happens expresses the will of that being. God hurled Hurricane Katrina at New Orleans to punish the city for its errant ways. Nothing is neater and tidier than that trick. Or for good or ill, whatever happens is a matter of luck. If you luck-out, you win; if you don’t, you lose. Either way, the assumption holds. Similarly, if you believe in astrology, you can’t go wrong. Whatever happens in life is a function of alignments and relationships between planets at the moment of birth (or conception). The system is so complicated and subject to subtle shadings of influence, everything ends up being a function of every possible effect, proving the worth of the system. Astrology works particularly well in hindsight so once knowing the effect, you can give proper credit to whatever cause you select.

Consciousness comes fully equipped with the latest fudge factors. Whatever you believe, you can justify; whatever you justify, you can believe. I believe ecosystems run all life on Earth. Wherever I look, there be ecosystems. Interfere with ecosystems, you interfere with life in that place. If life goes wrong, look to the ecosystems that support it. Neat, simple, and maybe even partly right. But ecosystems are never the whole story; they are the rationale by which I make sense to myself, my personal fudge factor in reconciling my understanding with the facts. “Ecosystem” is shorthand for a complex biological system beyond my comprehension. “Watershed” is of the same order in, as I say, receiving, storing, and distributing the water on which all life depends. When I look on a landscape, I see watersheds. Ah ha, see there! Moisture flowing through the land, bringing it to life—just as I said it would.

Or you could say of an event, it was fated to happen. In northern climes, snow generally melts in March or April, so the landscape seems fated to restore itself shortly thereafter. Fate is one of the oldest fudge factors because it explains everything. Whatever happens is fated to happen. Thus it is written in the great book of time. You don’t need to understand biological systems to give all credit to fate for how things work out. Que sera, sera. Whatever will be, will be—as if it was all written out beforehand, as somebody or something knew it would turn out.

Mother Nature is also a common fudge factor. I’ve heard a great many fishermen credit her with masterminding the migrations of fish, the relative abundance of species year to year, ups and downs of thermometers and barometers and tide gauges, and so on. Mother Nature works through natural cycles of dearth and plenty, bad years and good. Exploitation of resources has nothing to do with it. What happens is what she wants to happen. If a fishery gets depleted, you just turn to another—usually lower in the food pyramid. If a fishery recovers somewhat, you say “I told you it would, you’ve got to have faith in Mother Nature.”

Of course Mother Nature is the female counterpart of God the ultimate Father. We seem to like our fudge factors to take on a human guise so we can relate to them up-front and personally. Instead of seeing God as a creation of the human mind, we turn the notion on its head and see God as the creator of the universe—including the human mind—who controls everything that happens. On that assumption, there are no mysteries anymore because God is the ultimate cause, and you just trace everything back to him. That way you feel you understand everything when in fact you understand nothing. God is just a manner of speaking—a verbal figment whose only meaning is the ritualized suite of behaviors we perform when we mention his name. That, and the attitude of submission we assume in abandoning our quest to understand the workings of the world. Those who pose rational arguments against claims for God’s existence are wasting their time. The concept of God is not rational. Like any fudge factor, God is an expedient to deploy when you haven’t done your homework. God is a cop-out, not an answer to a serious question.

In minds where God holds forth in broad daylight, the Devil frequently lurks in his shadow. God is assigned the job of making good things happen, the Devil of bringing destruction and disaster wherever he can in his capacity as ultimate gremlin. The Devil puts a face on entropy, and makes it intentional in fulfilling a preconceived purpose. Ascribing consciousness to gods, devils, gremlins, elves, and even Uncle Scrooge makes them all agents of ourselves—the projectors—as if we fully understood what was going on. This demonstrates the weakness in Bishop Ockham’s razor by which the simplest explanation is likely to apply. Nothing is simpler than projecting consciousness into fictitious beings—yet even though it makes us feel good, it leaves our preconceived assumptions absolutely intact. Fudge factors mock true learning and intelligence by the shoddiness with which they are applied. We may entertain them with good-humored affection—as Kilroy was held by G.I.s in World War II—but in truth we are kidding ourselves if we take the joke seriously.

Fudge factors transform dross into treasure, which is what alchemists tried to do in transmuting base metals into noble ones. They serve as a kind of philosophers’ stone for rubbing tarnish off one thing, making it shine like something else as if mere friction could turn lead into gold. In that sense, fudge factors are elixirs of the mind for turning the annoying into the acceptable, the bad into the good, the not-so-good into the perfect. Fudge factors and elixirs are underlying principles whose falsity and absurdity are not taken into account because only the seeming results are what matter. They are lies we tell ourselves in striving toward little-t truth.

Science, on the other hand, messy as it is, relies on evidence, not magical explanations. If it has a magic elixir, it is likely a supposed dependence on reason rather than hunches, trial and error, persistence, and sometimes luck in being in the right place at the right time to witness a particular phenomenon. Scientists often employ the human faculty of insight—an exercise in informed imagination—which nobody truly understands, but can sometimes lead the way to discovery. The difference between insights and elixirs is that one comes from inside the problem itself as an organic extension, while the other is laid on from the outside to make it work out in an acceptable manner, so confirming prior belief. Science, then, is capable of moving forward; fudge factors always send us back where we were. At its best, science is progressive, while reliance on magical thinking is regressive, allowing us to think we are moving ahead while we are actually stuck in our tracks.

Attitude is the key to choosing between magic elixirs and true insights. Do we insist on claiming to know, or are we willing to live with the fact that we don’t? If we fall in the first class, pride and rigidity are our undoing. If in the second, disbelief and humility are our burden. The difference is told by the fabled race between tortoise and hare. Hare bounds effortlessly ahead, then sits on his haunches and gloats. Tortoise digs in with each claw and lurches in a direction he can’t fully appreciate—until he crosses the finish line first and discovers where he was headed all along. Those who leap lithely without fully challenging themselves are apt to fall behind; those who pull themselves along by doing the work required to go one step at a time will eventually cover more ground than those who advance by fits and starts.

Either way, the issue is to find a way of dealing effectively with our current situation as we construe it in consciousness. I mean the italics to emphasize the difference between, on one hand, thinking we already know the world as it is, and on the other, assuming responsibility for shaping that world by means of rigorous probing of personal experience. Elixirs and fudge factors provide ready answers as if we knew what we were talking about, providing immediate comfort in a false sense of security; taking trouble to investigate why we see things as we do commits us to a much more arduous path which, in the end, can lead to surprising and even profound insights into our true situation. The choice is ours to make, the understanding ours to earn.

Fudge factors and elixirs are the easy way out. In life, there are no answers in the back of the book because the book has never been written. Lead cannot be transmuted into gold no matter how hard we wish it so. Put differently, each of us must write her own book by living her life as best she can. That’s why I say attitude is so important in exploring consciousness. We can seed it with what we already know—and learn nothing. Or we can live with doubt and uncertainty by questioning everything we do. One way leads backward, one forward.

I opt to move ahead by studying how I visualize my own situation in the world, how I construe it, shape it, formulate it, depict it, describe it, concoct it, characterize it—all on my own. Without resorting to fudge factors, elixirs, gods, angels, devils, or easy answers of any kind. Life, in the end, is the result of how we live. It does not exist as an abstract entity we magically fulfill by being born. Life is neither this nor that—it is precisely what we make it for ourselves from our own inner stuff. Life is the process of making sense under the circumstances we find ourselves in, which we can only interpret as best we can, and then reconsider in light of what happens next. There are no right answers; there is only what we do.

hare-snowshoe_5-89

(Copyright © 2008) 

We’ve all had our trial run at the scientific method, usually in grammar or middle school. We’ve duly partnered up, signed-out supplies and equipment, controlled for variable conditions, followed procedures, made observations, recorded data, presented results, and learned whether we’d supported the teacher’s hypothesis or done it all wrong.

 

In other words, we were trained to create a situation for producing meaningful results. Which at the time meant coming up with the right answer, but beyond that, we disciplined ourselves to behave in certain ways so that our results would agree with what was already common knowledge. We weren’t finding out anything new; we were calibrating ourselves so we could sometimes claim to act objectively. That is, to avoid wittingly imposing our personal assumptions, views, and emotions on what we were doing.

 

The point of the “experiment” was to get us to act as if we were scientists. To become a scientist, you must act like a scientist. The teacher walked us through a model of the scientific method so we could find out what that might feel like. Some of us took to this strange way of doing things, others sat back and let our partners do the walking for the two of us.

 

My point here is that scientific results are primarily meaningful in situations that scientists would approve of because they conform to agreed-upon conditions set by the scientific community.

 

Most of us are not scientists and do not act like scientists. The situations in which we thrive are not governed by scientists. We cook, paint, hum along, daydream, go bowling—and are perfectly happy to lead our nonscientific lives without once thinking of data or procedures.

 

The funny thing is, many scientists would claim that the findings coming out of situations that make their conscious lives meaningful apply to us as well because they are universally valid and true (until proven otherwise). Which is odd because we nonscientists do not make the counterclaim that the situations in which we are disciplined and creative are meant to benefit scientists (or followers of other, equally exacting, disciplines).

 

This is an obvious example of nonsymmetrical consciousness. What’s true for me is true for you, but not vice versa. Maybe you have to have a certain chutzpah to be a scientist. When humanoids are all extinct, it won’t make any difference; our planet will go its own way—as it always has. But right now we are caught up in our versions of that planet as represented in consciousness. Some representations, it turns out, are truer than others. And some former scientific truths have been put aside. Phlogiston, for instance was once thought to make the air we breathe combustible. That’s where flames came from. You don’t hear it mentioned anymore. Doctors don’t still apply leeches, either, because science no longer believes in the four temperaments or four humors (leeching got rid of “excess” blood). Was the Manhattan Project (in which a team of scientists made the atom bomb possible) a good idea? Even some scientists would now say it wasn’t. What about arms merchant Alfred Nobel on his death bed agreeing to fund a peace prize with the profits he’d made? Which is truer, high explosives or world peace? Then there are all those chemicals (pesticides, dioxins, PCBs, PBDEs, toxic metals) showing up in mothers’ milk around the globe; without scientists, they wouldn’t be there. Which is it to be, breast feeding or the march of progress? In my mind, one is truth itself, the other a self-serving conceit.

 

If truth is to be found on planet Earth; it lives in the human mind. It is the product of conscious minds exercising themselves in particular ways in certain situations. The military made, tested, and dropped the atom bomb on Hiroshima and Nagasaki in August 1945. As a result, 220 thousand people died by the end of that year, followed by many others who died slower deaths from radiation poisoning. Ever since, nations have sought to guarantee such weapons would never be used again (while maintaining stockpiles of nuclear weapons just in case). Which is truer, the scientific triumph of the bomb, or the slaughter in its wake?

 

As a thought experiment (an exercise in just-pretend consciousness), put yourself in Harry Truman’s shoes (his situation) as he weighed arguments for and against dropping those two bombs. First, do it based on the information Truman had available to him in August 1945; then do it knowing what you know today. Clearly, dropping the first bomb was a terrible experiment because no one knew what would happen. But why drop the second after the first proved so devastating? Was it just because the Japanese were so slow to surrender? Or was it similar to the case of a murderer killing his victim with one stab, then killing him again and again in a rage?

 

What is the common element uniting the situations within which scientists ply their skills? As with businessmen, doctors, and soldiers, it must be the salary received for the work. Consciousness can be applied many ways, but in each case it has its price. That aspect of the scientific method is not much discussed.

 

Which makes me wonder whether truth has any meaning at all, even in the most conscious of minds. I now think Luigi Pirandello was right: it’s true if you think so. Time for full disclosure. I am a low-ranking science buff. I subscribed to Popular Science in the 1940s, and was the first person to subscribe to McGraw-Hill’s (then) new science magazine (name long forgotten). I did well in physics and chemistry in high school, and, logically enough, went off to MIT. Where I discovered science appealed to certain kinds of minds—minds that liked to speak with great authority while avoiding displays of emotion. I saw that as a macho kind of mind (there were nine female students in my day) which did not appeal to my more exploratory kind of mind. After two years, I transferred to Columbia in New York City, where I majored in the humanities.

 

MIT in those days was a situation unto itself, a haven for men who didn’t like asking for directions because it made them feel weak and submissive. It attracted students who thrived more by telling, not asking questions. We sat dutifully through lecture after lecture, taking notes, memorizing them, feeding them back on weekly quizzes. The first two years were largely the same for all students: physics, calculus, chemistry, mechanical drawing, engineering, with a token humanities course. You had to be committed to such a situation from the start. I leaked out of the mold I was poured into, so I left. Subsequently, I leaked out of other molds as well. Truth, for me, has always been elsewhere.

 

Here’s the irony: truth has to be a truth you can believe in. It has to flow naturally from your situation at the time. Which is why scientists stick by their approved methods. For myself, I pursue the elusive truth of consciousness because the situated mind is one place I have yet to fully explore. Novelty, not sameness, turns me on. So far my research has shown that my consciousness is highly fallible. On the fringe of awareness, I see things that aren’t there, and don’t see things that demonstrably are. At the center, I’m often on autopilot and am conscious only when forced into it by a novel turn of events. Now I’m interested in times when I’m fully alert and awake, and know I am—usually when I have a question to ask, or a new puzzle to solve.

 

What kind of situation is it that sets my consciousness going? Not one based on statistics or prescribed methods. I’m after one-of-a-kind events that are meaningful nonetheless, such as the episodes I’ve shared in earlier posts. I’ll be on this course for a long while yet, sharing bulletins from time to time via this blog.

 

If you’d like to share such episodes from your own experience, I’d be glad to hear from you.

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Reflection 21: Mind to Mind

November 10, 2008

(Copyright © 2008)

Do we all live in the same world? Or, put differently: Does anybody live in my world besides me?

 

I have evidence suggesting my two eyes live in different worlds, so even “I” don’t live in one world. Used to be, when I looked through my left eye (the good one), the scene before me was brighter than when I looked through my right eye (which I never thought of as bad, even though it rendered everything darker and greener). Having had the cataract in my right eye removed two weeks ago, I now find the vision in that eye much brighter, and the vision in my left eye to be green and comparatively dim.

 

So the worlds rendered by my two eyes are not the same. Just as the worlds rendered by my right and left hands are not the same. I carry buckets, open jars, bail boats with my left hand; I write with my right hand. The muscles and sensory apparatus on the two sides of my body are not symmetrical, as if each side lived in its own world. Which, as far as I know, and operationally, is true.

 

Those with cataracts see the world differently than those without. Which is also true of the colorblind and those with vision impairments of any kind. Think of veterans with amputated arms and/or legs. Even with high-tech prostheses, they may still receive sensations as if relayed from the missing part, as in the phantom limb effect. The leg is missing, but at the same time seems to be there. It is hard to imagine the worlds of the wounded, and hard for the wounded to imagine the worlds of the whole. Without doubt, their life worlds are specific to their conditions. As are the life worlds of those with Alzheimer’s disease, brain injuries, unusual genetic make-ups, and all the other conditions that vary person-to-person, causing us to differ at the core of our being. To adopt unique perspectives. And, yes, projected outward, to live in life worlds of our own.

 

Even if apparently whole and sound, each of us—because of our genetic make-up, rearing, education, training, and life experience—is not only distinct but unique. On the inside as well as the outside. Not only physically, but perceptually and conceptually. So from Stephen Hawking to Mohammed Ali, Helen Keller to Hillary Clinton—we live different lives in different life worlds. My body is not your body. If I had your body, I’d be you. Thinking your thoughts, looking through your eyes.

 

Where is the real world scientists purport to study? Not out there waiting for them, ever the same, but in their heads as their methods and traditions have fashioned it over the years. The “real world” is a statistical concoction made by a great number of observers over time. That world smoothes out the differences between observers—the personal equations—by resorting to mathematical conceptualizations that make particularities and irregularities vanish, leaving only such vague generalities as survive the process of thinking about the world while not actually living in it. Scientists go home to dinner like the rest of us, leaving their mental worlds at the lab.

 

Which is why scientists have such a devilish time telling the rest of us what it is, exactly, that they do. Nothing is more difficult than translating the details of one world into perceptual language that others can understand. Like the truck driver without his truck, like the pilot without his airplane, the MRI technician without her machine cannot exist. They all depend on the perspective their apparatus gives them to be who they are. Which is no different from those of us who depend on our unique sensory equipment to be who we are in the life worlds we have fashioned for ourselves.

 

Scientists keep trying to reduce the world to its essential equations and numbers, when the world itself exists beyond such realms as mathematics and physics. The world is the world, unknown and mysterious. The mathematical formulations scientists come up with say more about themselves and the positivistic assumptions they started out with than about the world they seek to describe. In every case, the world is what we make it out to be. We, the assorted perceivers and thinkers of the world, fashion our respective worlds with our personal perspectives at the core, building worlds around our experience, not the other way around. When we are gone, the world will go on without us—without numbers, words, concepts, which belong to us, not the world.

 

Going blind, we ask for more light. Becoming deaf, we tell others to speak louder. Breathing oxygen from a green bottle, we have windows opened to let in more air. Consciousness factors out its own workings as if it gave upon a world incorporating such failings on its own without us. If we have a million dollars in the bank, we sincerely believe that sum is not sufficient to meet our needs, so find ways to manipulate the world into doubling our worth. There is no limit to how consciousness can distort our life situations, always with sound justification.

 

Just as for decades Congress has been lax in exercising its oversight responsibilities over the Judicial and Executive branches of government as spelled out in the Constitution, consciousness cannot recognize its own flaws and deceptions. Blame is always cast outward onto someone else. I am the last person to remove the wax from my own ears, my dog from my neighbor’s garden, my thumb from the scales weighing my just deserts. It is as hard for the obese to stop eating as for the anorectic to eat more. We, personally, are never the problem. Except we are always the problem and can’t see it.

 

To set a limit is to challenge all comers to do better. Witness The Guinness Book of World Records. Slower growth is a crime against the economy. We have to have more, and more after that. Consciousness can never be satisfied. It is calibrated in relative terms, not absolutes. The grass is always greener somewhere else. Someone else’s wife is more desirable than my own. What, me write the foregoing sentence? I never did. Except I did. Consciousness is restless, always searching, scheming, striving to get ahead.

 

Do we all live in the same world? Not very likely. Consciousness is a process, a way of seizing the unknown, which is a myriad of processes in itself. With consciousness, everything is on the move, like a juggler’s Indian clubs. Consciousness never rests. Today is day one of the life of the mind. We are born again every hour, every minute. On the lookout for personal advantage, we look at the world from our shifting perspective. When conditions are right, we make our move. Then shift to the next situation, and start again from there.

 

Does anybody live in my world besides me? Does anyone share my outlook or consciousness? No, we are on our own. Not mothers or daughters, fathers or sons. Certainly not husbands, wives, partners, lovers, colleagues, neighbors, or anyone else. Those you know most intimately you don’t know at all because you aren’t in their heads. Intersubjectivity is a fancy word for the dream that we all share the one world. With that myth—that fallacy—as a basic assumption, then we end up with the world we have built for ourselves because we are constitutionally unable to manage and take responsibility for our personal outlooks and actions. I cite the perennial differences between Shiites and Sunnis, Palestinians and Israelis, Hindus and Muslims, Hutu and Tutsi, Serb and Albanian. Think tribal warfare on every continent, rich and poor, native and immigrant, young and old, and on and on.

 

In brief, we will never be able to come together across the gulf of our differences until we confront the uniqueness of our respective minds and the worlds they give us. Only then can we make concerted efforts to span that gulf with bridges anchored firmly on both sides, so allowing meaningful engagement between us.

 

The irony of consciousness is that to come together, we must go our own way. We must learn to take our differences into account in order to grow close enough to understand one another. You must be yourself, I must be myself, if you and I are to grow into us. We are seldom taught that, but the wise among us acknowledge it. Which requires sustained effort on all sides, mutual feedback, caring for one another, and willingness to put nurture and cooperation in place of dominance and surrender.

 

Can we imagine such a life, much less bring it about? I think the answer requires us to take a hard look at the world we have made for ourselves—the world we actually live in, separate and alone. Is this the best we can do? More of the same will not help. What we need is a revolution in consciousness based on the gifts we have to offer one another from our separate perspectives, not on the wealth and ecstasy we see others denying us, practically daring us to have our way with them by force.

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