Redistribution is supported by compassion, envy, and self interest, but not sense of fairness.

A huge collaboration looks at support for redistribution of wealth from an evolutionary psychology perspective:

Significance

Markets have lifted millions out of poverty, but considerable inequality remains and there is a large worldwide demand for redistribution. Although economists, philosophers, and public policy analysts debate the merits and demerits of various redistributive programs, a parallel debate has focused on voters’ motives for supporting redistribution. Understanding these motives is crucial, for the performance of a policy cannot be meaningfully evaluated except in the light of intended ends. Unfortunately, existing approaches pose ill-specified motives. Chief among them is fairness, a notion that feels intuitive but often rests on multiple inconsistent principles. We show that evolved motives for navigating interpersonal interactions clearly predict attitudes about redistribution, but a taste for procedural fairness or distributional fairness does not.

Abstract

Why do people support economic redistribution? Hypotheses include inequity aversion, a moral sense that inequality is intrinsically unfair, and cultural explanations such as exposure to and assimilation of culturally transmitted ideologies. However, humans have been interacting with worse-off and better-off individuals over evolutionary time, and our motivational systems may have been naturally selected to navigate the opportunities and challenges posed by such recurrent interactions. We hypothesize that modern redistribution is perceived as an ancestral scene involving three notional players: the needy other, the better-off other, and the actor herself. We explore how three motivational systems—compassion, self-interest, and envy—guide responses to the needy other and the better-off other, and how they pattern responses to redistribution. Data from the United States, the United Kingdom, India, and Israel support this model. Endorsement of redistribution is independently predicted by dispositional compassion, dispositional envy, and the expectation of personal gain from redistribution. By contrast, a taste for fairness, in the sense of (i) universality in the application of laws and standards, or (ii) low variance in group-level payoffs, fails to predict attitudes about redistribution.

Smiles for love, sympathy, and war.

From Rychlowska et al.:

A smile is the most frequent facial expression, but not all smiles are equal. A social-functional account holds that smiles of reward, affiliation, and dominance serve basic social functions, including rewarding behavior, bonding socially, and negotiating hierarchy. Here, we characterize the facial-expression patterns associated with these three types of smiles. Specifically, we modeled the facial expressions using a data-driven approach and showed that reward smiles are symmetrical and accompanied by eyebrow raising, affiliative smiles involve lip pressing, and dominance smiles are asymmetrical and contain nose wrinkling and upper-lip raising. A Bayesian-classifier analysis and a detection task revealed that the three smile types are highly distinct. Finally, social judgments made by a separate participant group showed that the different smile types convey different social messages. Our results provide the first detailed description of the physical form and social messages conveyed by these three types of functional smiles and document the versatility of these facial expressions.  (click on figure to enlarge). 

Why it's a bad idea to tell students that words are violence

A piece by Haidt and Lukianoff contesting several points made by Lisa Friedman in a much discussed NYTimes Grey Matter essay is worth a read. After noting that Friedman makes the valid and well known point that chronic stress can cause physical damage to the body, they contest her logic that follows:

Feldman Barrett used these empirical findings to advance a syllogism: “If words can cause stress, and if prolonged stress can cause physical harm, then it seems that speech—at least certain types of speech—can be a form of violence.” It is logically true that if A can cause B and B can cause C, then A can cause C. But following this logic, the resulting inference should be merely that words can cause physical harm, not that words are violence. If you’re not convinced, just re-run the syllogism starting with “gossiping about a rival,” for example, or “giving one’s students a lot of homework.” Both practices can cause prolonged stress to others, but that doesn’t turn them into forms of violence.

Friedman also notes that brief adversity, like being exposed to a distasteful perspective, can be a 'good kind of stress,' not harmful to the body, but rather building more resilience and strength. She notes further that a political or social climate exposing people to hateful words or casual brutality, can be toxic to the body, and then follows with a second invalid point:

That’s why it’s reasonable, scientifically speaking, not to allow a provocateur and hatemonger like Milo Yiannopoulos to speak at your school. He is part of something noxious, a campaign of abuse. There is nothing to be gained from debating him, for debate is not what he is offering.

Haidt and Lukianoff:

But wait, wasn’t Feldman Barrett’s key point the contrast between short- and long-term stressors? What would have happened had Yiannopoulos been allowed to speak at Berkeley? He would have faced a gigantic crowd of peaceful protesters, inside and outside the venue. The event would have been over in two hours. Any students who thought his words would cause them trauma could have avoided the talk and left the protesting to others. Anyone who joined the protests would have left with a strong sense of campus solidarity. And most importantly, all Berkeley students would have learned an essential lesson for life in 2017: How to encounter a troll without losing one’s cool. (The goal of a troll, after all, is to make people lose their cool.)

A positive mood from listening to music broadens our auditory attention.

An addition to the literature from Putkinen et al. expanding on previous findings that positive mood broadens visual attention:

Previous studies indicate that positive mood broadens the scope of visual attention, which can manifest as heightened distractibility. We used event-related potentials (ERP) to investigate whether music-induced positive mood has comparable effects on selective attention in the auditory domain. Subjects listened to experimenter-selected happy, neutral or sad instrumental music and afterwards participated in a dichotic listening task. Distractor sounds in the unattended channel elicited responses related to early sound encoding (N1/MMN) and bottom-up attention capture (P3a) while target sounds in the attended channel elicited a response related to top-down-controlled processing of task-relevant stimuli (P3b). For the subjects in a happy mood, the N1/MMN responses to the distractor sounds were enlarged while the P3b elicited by the target sounds was diminished. Behaviorally, these subjects tended to show heightened error rates on target trials following the distractor sounds. Thus, the ERP and behavioral results indicate that the subjects in a happy mood allocated their attentional resources more diffusely across the attended and the to-be-ignored channels. Therefore, the current study extends previous research on the effects of mood on visual attention and indicates that even unfamiliar instrumental music can broaden the scope of auditory attention via its effects on mood.

Default mode network and the wandering mind.

The respective roles of attentional and default mode networks in our brains has been the subject of numerous MindBlog posts (enter 'default mode' in the search box in the left column). Here is a further installment from Poerio et al.:

Experiences such as mind-wandering illustrate that cognition is not always tethered to events in the here-and-now. Although converging evidence emphasises the default mode network (DMN) in mind-wandering, its precise contribution remains unclear. The DMN comprises cortical regions that are maximally distant from primary sensory and motor cortex, a topological location that may support the stimulus-independence of mind-wandering. The DMN is functionally heterogeneous, comprising regions engaged by memory, social cognition and planning; processes relevant to mind-wandering content. Our study examined the relationships between: (i) individual differences in resting-state DMN connectivity, (ii) performance on memory, social and planning tasks and (iii) variability in spontaneous thought, to investigate whether the DMN is critical to mind-wandering because it supports stimulus-independent cognition, memory retrieval, or both. Individual variation in task performance modulated the functional organization of the DMN: poor external engagement was linked to stronger coupling between medial and dorsal subsystems, while decoupling of the core from the cerebellum predicted reports of detailed memory retrieval. Both patterns predicted off-task future thoughts. Consistent with predictions from component process accounts of mind-wandering, our study suggests a 2-fold involvement of the DMN: (i) it supports experiences that are unrelated to the environment through strong coupling between its sub-systems; (ii) it allows memory representations to form the basis of conscious experience.

The real threat of artificial intelligence

I want to pass on some clips from a very cogent article by Kai-Fu Lee (chairman and chief executive of Sinovation Ventures, a venture capital firm, and the president of its Artificial Intelligence Institute). Then you might like to note the article by Gary Marcus suggesting that A.I. has a long way to go before bringing us to the crisis Lee suggests. (Note added 2/28/2018...an email from a reader points to Bookmark's guide to A.I., which describes benefits and threats of various kinds of A.I. and gives each a 'terminator score.')

What is artificial intelligence today? Roughly speaking, it’s technology that takes in huge amounts of information from a specific domain (say, loan repayment histories) and uses it to make a decision in a specific case (whether to give an individual a loan)...This kind of A.I. is spreading to thousands of domains (not just loans), and as it does, it will eliminate many jobs. Bank tellers, customer service representatives, telemarketers, stock and bond traders, even paralegals and radiologists will gradually be replaced by such software. Over time this technology will come to control semiautonomous and autonomous hardware like self-driving cars and robots, displacing factory workers, construction workers, drivers, delivery workers and many others.

Unlike the Industrial Revolution and the computer revolution, the A.I. revolution is not taking certain jobs (artisans, personal assistants who use paper and typewriters) and replacing them with other jobs (assembly-line workers, personal assistants conversant with computers). Instead, it is poised to bring about a wide-scale decimation of jobs — mostly lower-paying jobs, but some higher-paying ones, too...This transformation will result in enormous profits for the companies that develop A.I., as well as for the companies that adopt it.

We are thus facing two developments that do not sit easily together: enormous wealth concentrated in relatively few hands and enormous numbers of people out of work. What is to be done?

The solution to the problem of mass unemployment, I suspect, will involve “service jobs of love.” These are jobs that A.I. cannot do, that society needs and that give people a sense of purpose. Examples include accompanying an older person to visit a doctor, mentoring at an orphanage and serving as a sponsor at Alcoholics Anonymous — or, potentially soon, Virtual Reality Anonymous (for those addicted to their parallel lives in computer-generated simulations). The volunteer service jobs of today, in other words, may turn into the real jobs of the future.

Who will pay for these jobs? Here is where the enormous wealth concentrated in relatively few hands comes in. It strikes me as unavoidable that large chunks of the money created by A.I. will have to be transferred to those whose jobs have been displaced. This seems feasible only through Keynesian policies of increased government spending, presumably raised through taxation on wealthy companies.

The Keynesian approach I have sketched out may be feasible in the United States and China, which will have enough successful A.I. businesses to fund welfare initiatives via taxes. But what about other countries? ...They face two insurmountable problems. First, most of the money being made from artificial intelligence will go to the United States and China. A.I. is an industry in which strength begets strength...The other challenge for many countries that are not China or the United States is that their populations are increasing, especially in the developing world. While a large, growing population can be an economic asset (as in China and India in recent decades), in the age of A.I. it will be an economic liability because it will comprise mostly displaced workers, not productive ones.

So if most countries will not be able to tax ultra-profitable A.I. companies to subsidize their workers, what options will they have? I foresee only one: Unless they wish to plunge their people into poverty, they will be forced to negotiate with whichever country supplies most of their A.I. software — China or the United States — to essentially become that country’s economic dependent, taking in welfare subsidies in exchange for letting the “parent” nation’s A.I. companies continue to profit from the dependent country’s users. Such economic arrangements would reshape today’s geopolitical alliances.

One way or another, we are going to have to start thinking about how to minimize the looming A.I.-fueled gap between the haves and the have-nots, both within and between nations. Or to put the matter more optimistically: A.I. is presenting us with an opportunity to rethink economic inequality on a global scale. These challenges are too far-ranging in their effects for any nation to isolate itself from the rest of the world.

Buying time promotes happiness.

A nice piece from Whillans et al.:

Significance

Despite rising incomes, people around the world are feeling increasingly pressed for time, undermining well-being. We show that the time famine of modern life can be reduced by using money to buy time. Surveys of large, diverse samples from four countries reveal that spending money on time-saving services is linked to greater life satisfaction. To establish causality, we show that working adults report greater happiness after spending money on a time-saving purchase than on a material purchase. This research reveals a previously unexamined route from wealth to well-being: spending money to buy free time.

Abstract

Around the world, increases in wealth have produced an unintended consequence: a rising sense of time scarcity. We provide evidence that using money to buy time can provide a buffer against this time famine, thereby promoting happiness. Using large, diverse samples from the United States, Canada, Denmark, and The Netherlands (n = 6,271), we show that individuals who spend money on time-saving services report greater life satisfaction. A field experiment provides causal evidence that working adults report greater happiness after spending money on a time-saving purchase than on a material purchase. Together, these results suggest that using money to buy time can protect people from the detrimental effects of time pressure on life satisfaction.

Cognitive reappraisal in frontal cortex underlies placebo analgesia.

Interesting work from van der Meulen et al.:

Placebo analgesia (PA) depends crucially on the prefrontal cortex (PFC), which is assumed to be responsible for initiating the analgesic response. Surprisingly little research has focused on the psychological mechanisms mediated by the PFC and underlying PA. One increasingly accepted theory is that cognitive reappraisal—the reinterpretation of the meaning of adverse events—plays an important role, but no study has yet addressed the possible functional relationship with PA. We studied the influence of individual differences in reappraisal ability on PA and its prefrontal mediation. Participants completed a cognitive reappraisal ability task, which compared negative affect evoked by pictures in a reappraise versus a control condition. In a subsequent fMRI session, PA was induced using thermal noxious stimuli and an inert skin cream. We found a region in the left dorsolateral PFC, which showed a positive correlation between placebo-induced activation and (i) the reduction in participants’ pain intensity ratings; and (ii) cognitive reappraisal ability scores. Moreover, this region showed increased placebo-induced functional connectivity with the periaqueductal grey, indicating its involvement in descending nociceptive control. These initial findings thus suggest that cognitive reappraisal mechanisms mediated by the dorsolateral PFC may play a role in initiating pain inhibition in PA.

Different languages use different systems of nerve cells.

From Xu et al.:

A large body of previous neuroimaging studies suggests that multiple languages are processed and organized in a single neuroanatomical system in the bilingual brain, although differential activation may be seen in some studies because of different proficiency levels and/or age of acquisition of the two languages. However, one important possibility is that the two languages may involve interleaved but functionally independent neural populations within a given cortical region, and thus, distinct patterns of neural computations may be pivotal for the processing of the two languages. Using functional magnetic resonance imaging (fMRI) and multivariate pattern analyses, we tested this possibility in Chinese-English bilinguals when they performed an implicit reading task. We found a broad network of regions wherein the two languages evoked different patterns of activity, with only partially overlapping patterns of voxels in a given region. These regions, including the middle occipital cortices, fusiform gyri, and lateral temporal, temporoparietal, and prefrontal cortices, are associated with multiple aspects of language processing. The results suggest the functional independence of neural computations underlying the representations of different languages in bilinguals.

The world’s laziest countries.

From Althoff et al.:

To be able to curb the global pandemic of physical inactivity and the associated 5.3 million deaths per year, we need to understand the basic principles that govern physical activity. However, there is a lack of large-scale measurements of physical activity patterns across free-living populations worldwide. Here we leverage the wide usage of smartphones with built-in accelerometry to measure physical activity at the global scale. We study a dataset consisting of 68 million days of physical activity for 717,527 people, giving us a window into activity in 111 countries across the globe. We find inequality in how activity is distributed within countries and that this inequality is a better predictor of obesity prevalence in the population than average activity volume. Reduced activity in females contributes to a large portion of the observed activity inequality. Aspects of the built environment, such as the walkability of a city, are associated with a smaller gender gap in activity and lower activity inequality. In more walkable cities, activity is greater throughout the day and throughout the week, across age, gender, and body mass index (BMI) groups, with the greatest increases in activity found for females. Our findings have implications for global public health policy and urban planning and highlight the role of activity inequality and the built environment in improving physical activity and health.

From Erickson's summary of the work:

Interestingly, the average number of steps stepped was not correlated to obesity levels in a particular country...In places where some people got lots of steps and others got just a tiny amount, obesity levels were higher...Sweden had one of the smallest gaps between activity rich and activity poor...it also had one of the lowest rates of obesity...That pattern becomes even more clear when you compare the United States to Mexico. The countries have a similar step average, but Mexico's activity inequality and obesity levels are both much lower...When activity inequality is greatest, women's activity is reduced much more dramatically than men's activity, and thus the negative connections to obesity can affect women more greatly.

The brain circuits of a winner.

Social dominance in mice depends on winning social contests. Zhou et al. manipulate synapses connecting the thalamus and dorsomedial prefrontal cortex to show that they store memory of previous winning or losing:

Mental strength and history of winning play an important role in the determination of social dominance. However, the neural circuits mediating these intrinsic and extrinsic factors have remained unclear. Working in mice, we identified a dorsomedial prefrontal cortex (dmPFC) neural population showing “effort”-related firing during moment-to-moment competition in the dominance tube test. Activation or inhibition of the dmPFC induces instant winning or losing, respectively. In vivo optogenetic-based long-term potentiation and depression experiments establish that the mediodorsal thalamic input to the dmPFC mediates long-lasting changes in the social dominance status that are affected by history of winning. The same neural circuit also underlies transfer of dominance between different social contests. These results provide a framework for understanding the circuit basis of adaptive and pathological social behaviors.

When is stress good for you?

I want to point to an interesting essay by Bruce McEwen, a well known Rockefeller Univ. researcher who has studied mechanisms of stress for many years. A few clips from the first part of his article:

…not all stress is the same. ‘Good stress’ involves taking a chance on something one wants, like interviewing for a job or school, or giving a talk before strangers, and feeling rewarded when successful. ‘Tolerable stress’ means that something bad happens, like losing a job or a loved one, but we have the personal resources and support systems to weather the storm. ‘Toxic stress’ is ….something so bad that we don’t have the personal resources or support systems to navigate it, something that could plunge us into mental or physical ill health and throw us for a loop.

Biochemical mediators such as cortisol and adrenalin help us to adapt – as long as they are turned on in a balanced way when we need them, and then turned off again when the challenge is over. When that does not happen, these ‘hormones of stress’ can cause unhealthy changes in brain and body – for example, high or low blood pressure, or an accumulation of belly fat. When wear and tear on the body results from imbalance of the ‘mediators’, we use the term ‘allostatic load’. When wear and tear is strongest, we call it allostatic overload, and this is what occurs in toxic stress. An example is when bad health behaviours such as smoking, drinking and loneliness result in hypertension and belly fat, causing coronary artery blockade. In short, the mediators that help us to adapt and maintain our homeostasis to survive can also contribute to the well-known diseases of modern life.

…what really affects our health and wellbeing are the more subtle, gradual and long-term influences from our social and physical environment – our family and neighbourhood, the demands of a job, shift work and jet lag, sleeping badly, living in an ugly, noisy and polluted environment, being lonely, not getting enough physical activity, eating too much of the wrong foods, smoking, drinking too much alcohol. All these contribute to allostatic load and overload through the same biological mediators that help us to adapt and stay alive.

McEwen continues with an informative description of the mechanisms through which our brains both regulate and are compromised by stress.

Emotion shapes the diffusion of moralized content in social networks.

From Brady et al.:

Political debate concerning moralized issues is increasingly common in online social networks. However, moral psychology has yet to incorporate the study of social networks to investigate processes by which some moral ideas spread more rapidly or broadly than others. Here, we show that the expression of moral emotion is key for the spread of moral and political ideas in online social networks, a process we call “moral contagion.” Using a large sample of social media communications about three polarizing moral/political issues (n = 563,312), we observed that the presence of moral-emotional words in messages increased their diffusion by a factor of 20% for each additional word. Furthermore, we found that moral contagion was bounded by group membership; moral-emotional language increased diffusion more strongly within liberal and conservative networks, and less between them. Our results highlight the importance of emotion in the social transmission of moral ideas and also demonstrate the utility of social network methods for studying morality. These findings offer insights into how people are exposed to moral and political ideas through social networks, thus expanding models of social influence and group polarization as people become increasingly immersed in social media networks.

Rejuvenating brain plasticity

Blundon et al. have demonstrated that several pharmacological interventions that disrupt A1-adenosine receptor signalling can restore the brain's cortical plasticity in adult mice to levels normally seen only in juveniles.

Circuits in the auditory cortex are highly susceptible to acoustic influences during an early postnatal critical period. The auditory cortex selectively expands neural representations of enriched acoustic stimuli, a process important for human language acquisition. Adults lack this plasticity. Here we show in the murine auditory cortex that juvenile plasticity can be reestablished in adulthood if acoustic stimuli are paired with disruption of ecto-5′-nucleotidase–dependent adenosine production or A1–adenosine receptor signaling in the auditory thalamus. This plasticity occurs at the level of cortical maps and individual neurons in the auditory cortex of awake adult mice and is associated with long-term improvement of tone-discrimination abilities. We conclude that, in adult mice, disrupting adenosine signaling in the thalamus rejuvenates plasticity in the auditory cortex and improves auditory perception.

A.I. algorithms analyze the mood of the masses.

I pass on this brief article by Matthew Hutson:

With billions of users and hundreds of billions of tweets and posts every year, social media has brought big data to social science. It has also opened an unprecedented opportunity to use artificial intelligence (AI) to glean meaning from the mass of human communications, psychologist Martin Seligman has recognized. At the University of Pennsylvania's Positive Psychology Center, he and more than 20 psychologists, physicians, and computer scientists in the World Well-Being Project use machine learning and natural language processing to sift through gobs of data to gauge the public's emotional and physical health.

That's traditionally done with surveys. But social media data are “unobtrusive, it's very inexpensive, and the numbers you get are orders of magnitude greater,” Seligman says. It is also messy, but AI offers a powerful way to reveal patterns.

In one recent study, Seligman and his colleagues looked at the Facebook updates of 29,000 users who had taken a self-assessment of depression. Using data from 28,000 of the users, a machine-learning algorithm found associations between words in the updates and depression levels. It could then successfully gauge depression in the other users based only on their updates.

In another study, the team predicted county-level heart disease mortality rates by analyzing 148 million tweets; words related to anger and negative relationships turned out to be risk factors. The predictions from social media matched actual mortality rates more closely than did predictions based on 10 leading risk factors, such as smoking and diabetes. The researchers have also used social media to predict personality, income, and political ideology, and to study hospital care, mystical experiences, and stereotypes. The team has even created a map coloring each U.S. county according to well-being, depression, trust, and five personality traits, as inferred from Twitter (wwbp.org).

“There's a revolution going on in the analysis of language and its links to psychology,” says James Pennebaker, a social psychologist at the University of Texas in Austin. He focuses not on content but style, and has found, for example, that the use of function words in a college admissions essay can predict grades. Articles and prepositions indicate analytical thinking and predict higher grades; pronouns and adverbs indicate narrative thinking and predict lower grades. He also found support for suggestions that much of the 1728 play Double Falsehood was likely written by William Shakespeare: Machine-learning algorithms matched it to Shakespeare's other works based on factors such as cognitive complexity and rare words. “Now, we can analyze everything that you've ever posted, ever written, and increasingly how you and Alexa talk,” Pennebaker says. The result: “richer and richer pictures of who people are.”

Trust is heritable, whereas distrust is not

From Reimann et al.:

Why do people distrust others in social exchange? To what degree, if at all, is distrust subject to genetic influences, and thus possibly heritable, and to what degree is it nurtured by families and immediate peers who encourage young people to be vigilant and suspicious of others? Answering these questions could provide fundamental clues about the sources of individual differences in the disposition to distrust, including how they may differ from the sources of individual differences in the disposition to trust. In this article, we report the results of a study of monozygotic and dizygotic female twins who were asked to decide either how much of a counterpart player’s monetary endowment they wanted to take from their counterpart (i.e., distrust) or how much of their own monetary endowment they wanted to send to their counterpart (i.e., trust). Our results demonstrate that although the disposition to trust is explained to some extent by heritability but not by shared socialization, the disposition to distrust is explained by shared socialization but not by heritability. The sources of distrust are therefore distinct from the sources of trust in many ways.

A new ‘alternative’ culture?

Reading Herrman’s recent NYTimes Magazine article was an eye-opener for me. On reading the second of the two paragraphs below, I asked google about Gab, Voat, and 4Chan, and went to the sites. I find them confusing. hard to follow, chaotic, can’t see any ‘shared habits or sensibilities,’ only outrage and lawlessness. It would be nice to have some sense of how many people engage this material, and how significant it really is.

An ‘‘alternative’’ culture, of course, can’t just consist of a cluster of media outlets. It must evoke a comprehensive way of being, a system of shared habits and sensibilities. There are plenty of right-wing media personalities who see this possibility in their movement and are fond of referring to their various brands of conservatism — whether simply Trump-supporting or far more extreme — as ‘‘the new punk rock’’ or the defining ‘‘counterculture’’ of the moment. These claims are both galling and true enough for their speakers’ purposes. Expressing racist ideas in offensive language, for example, or provoking audiences with winking fascist imagery, is, on some level, transgressive. (Both behaviors do have some precedent in the history of actual punk music.) And portraying yourself as the rebellious ‘‘alternative’’ to the people and systems that have rejected you is at least a precursor to familiar American expressions of cool.

To that end, there are now explicitly ideological online platforms vying to create a whole alternative — and ‘‘alternative’’ — infrastructure for practicing politics and culture online. Fringe-right media is extremely active on Twitter, but when its most offensive pundits and participants are banned there, they can simply regroup on Gab, the platform Breitbart recently described as a ‘‘free speech Twitter alternative.’’ Reddit, a semireluctant but significant host to right-wing activists, has a harder-right alternative in Voat, where users are free to post things that might get them banned elsewhere. Or there’s the politics community on 4chan, which has long been the de facto ‘‘alternative’’ to other online communities, serving as a lawless exile, a base for war with the rest of the web and, in recent years, a shockingly influential source of political memes — the closest thing the new right has to a native culture.

Nature experience reduces our brain rumination.

From Bratman et al.:

Significance

More than 50% of people now live in urban areas. By 2050 this proportion will be 70%. Urbanization is associated with increased levels of mental illness, but it’s not yet clear why. Through a controlled experiment, we investigated whether nature experience would influence rumination (repetitive thought focused on negative aspects of the self), a known risk factor for mental illness. Participants who went on a 90-min walk through a natural environment reported lower levels of rumination and showed reduced neural activity in an area of the brain linked to risk for mental illness compared with those who walked through an urban environment. These results suggest that accessible natural areas may be vital for mental health in our rapidly urbanizing world.

Abstract

Urbanization has many benefits, but it also is associated with increased levels of mental illness, including depression. It has been suggested that decreased nature experience may help to explain the link between urbanization and mental illness. This suggestion is supported by a growing body of correlational and experimental evidence, which raises a further question: what mechanism(s) link decreased nature experience to the development of mental illness? One such mechanism might be the impact of nature exposure on rumination, a maladaptive pattern of self-referential thought that is associated with heightened risk for depression and other mental illnesses. We show in healthy participants that a brief nature experience, a 90-min walk in a natural setting, decreases both self-reported rumination and neural activity in the subgenual prefrontal cortex (sgPFC), whereas a 90-min walk in an urban setting has no such effects on self-reported rumination or neural activity. In other studies, the sgPFC has been associated with a self-focused behavioral withdrawal linked to rumination in both depressed and healthy individuals. This study reveals a pathway by which nature experience may improve mental well-being and suggests that accessible natural areas within urban contexts may be a critical resource for mental health in our rapidly urbanizing world.

Politics and the English Language - George Orwell

The 1946 essay by George Orwell with the title of this post was recently discussed by the Chaos and Complex Systems seminar group that I attend at the University of Wisconsin. Orwell’s comments on the abuse of language (meaningless words, dying metaphors, pretentious diction, etc.) are an apt description of language in today’s Trumpian world. Some rules with which he ends his essay:

1. Never use a metaphor, simile, or other figure of speech which you are used to seeing in print. 

2. Never use a long word where a short one will do. 

3. If it is possible to cut a word out, always cut it out. 

4. Never use the passive where you can use the active. 

5. Never use a foreign phrase, a scientific word, or a jargon word if you can think of an everyday English equivalent

Can utopianism be rescued?

I’ve been wanting to do a post on utopias for some time, notes on the subject have drifted to the bottom of my queue of potential posts.  There are six cities in America named Utopia and 25 named Arcadia.  Utopia is an imagined place or state of things in which everything is perfect. The word was first used in the book Utopia (1516), a satirical and playful work by Sir Thomas Moore that tried to nudge boundaries but not perturb Henry VIII unduly. The image of Arcadia (based on a region of ancient Greece), has more innocent, rural, and pastoral overtones.  One imagines people in greek togas strolling about strumming on their lyres uttering poetry and civilized discourse to each other. (Is our modern equivalent strolling among the countless input streams offered by the cloud that permit us to savor and respond to music, ideas, movies, serials, etc.?   What would be your vision of a Utopia, or Arcadia?)

I pass on the ending paragraphs of a brief essay by Espen Hammer on the history and variety of utopias. I wish he had been more descriptive of what he considers the only reliable remaining candidate for a utopia, nature and our relation to it.

…not only has the utopian imagination been stung by its own failures, it has also had to face up to the two fundamental dystopias of our time: those of ecological collapse and thermonuclear warfare. …In matters social and political, we seem doomed if not to cynicism, then at least to a certain coolheadedness.

Anti-utopianism may, as in much recent liberalism, call for controlled, incremental change. The main task of government, Barack Obama ended up saying, is to avoid doing stupid stuff. However, anti-utopianism may also become atavistic and beckon us to return, regardless of any cost, to an idealized past. In such cases, the utopian narrative gets replaced by myth. And while the utopian narrative is universalistic and future-oriented, myth is particularistic and backward-looking. Myths purport to tell the story of us, our origin and of what it is that truly matters for us. Exclusion is part of their nature.

Can utopianism be rescued? Should it be? To many people the answer to both questions is a resounding no.

There are reasons, however, to think that a fully modern society cannot do without a utopian consciousness. To be modern is to be oriented toward the future. It is to be open to change even radical change, when called for. With its willingness to ride roughshod over all established certainties and ways of life, classical utopianism was too grandiose, too rationalist and ultimately too cold. We need the ability to look beyond the present. But we also need More’s insistence on playfulness. Once utopias are embodied in ideologies, they become dangerous and even deadly. So why not think of them as thought experiments? They point us in a certain direction. They may even provide some kind of purpose to our strivings as citizens and political beings.

We also need to be more careful about what it is that might preoccupy our utopian imagination. In my view, only one candidate is today left standing. That candidate is nature and the relation we have to it. More’s island was an earthly paradise of plenty. No amount of human intervention would ever exhaust its resources. We know better. As the climate is rapidly changing and the species extinction rate reaches unprecedented levels, we desperately need to conceive of alternative ways of inhabiting the planet.

Are our industrial, capitalist societies able to make the requisite changes? If not, where should we be headed? This is a utopian question as good as any. It is deep and universalistic. Yet it calls for neither a break with the past nor a headfirst dive into the future. The German thinker Ernst Bloch argued that all utopias ultimately express yearning for a reconciliation with that from which one has been estranged. They tell us how to get back home. A 21st-century utopia of nature would do that. It would remind us that we belong to nature, that we are dependent on it and that further alienation from it will be at our own peril.