Do Americans care about rising inequality?

Interesting ideas from McCall et al.:

Significance

Although rising economic inequality in the United States has alarmed many, research across the social sciences repeatedly concludes that Americans are largely unconcerned about it. We argue that this conclusion may be premature. Here, we present the results of three experiments that test a different perspective—the opportunity model of beliefs about inequality. Tempering the conclusions of past work, the findings suggest that perceptions of rising economic inequality spark skepticism about the existence of economic opportunity in society that, in turn, may motivate support for equity-enhancing policies. Hence, this work calls for new theoretical and methodological approaches to the study of rising economic inequality, especially those that bridge disciplinary boundaries, as well as the largely separate experimental and correlational liter

Abstract

Economic inequality has been on the rise in the United States since the 1980s and by some measures stands at levels not seen since before the Great Depression. Although the strikingly high and rising level of economic inequality in the nation has alarmed scholars, pundits, and elected officials alike, research across the social sciences repeatedly concludes that Americans are largely unconcerned about it. Considerable research has documented, for instance, the important role of psychological processes, such as system justification and American Dream ideology, in engendering Americans’ relative insensitivity to economic inequality. The present work offers, and reports experimental tests of, a different perspective—the opportunity model of beliefs about economic inequality. Specifically, two convenience samples (study 1, n = 480; and study 2, n = 1,305) and one representative sample (study 3, n = 1,501) of American adults were exposed to information about rising economic inequality in the United States (or control information) and then asked about their beliefs regarding the roles of structural (e.g., being born wealthy) and individual (e.g., hard work) factors in getting ahead in society (i.e., opportunity beliefs). They then responded to policy questions regarding the roles of business and government actors in reducing economic inequality. Rather than revealing insensitivity to rising inequality, the results suggest that rising economic inequality in contemporary society can spark skepticism about the existence of economic opportunity in society that, in turn, may motivate support for policies designed to redress economic inequality.

How to regulate Artificial Intelligence

As a postscript to MindBlog's Aug. 23 post on Artificial Intelligence (AI), I pass on chunks from Oren Etzioni's more recent piece on how to artificial intelligence might be regulated in an effort to respond to apocolytic fears being voiced by Elon Musk, Stephen Hawking, and others. While caution is in order, he doesn't think progress in AI should be slowed down over concerns over it will run Amok, because competition with China for primacy is intense. He suggests amending:

...the “three laws of robotics” that the writer Isaac Asimov introduced in 1942: A robot may not injure a human being or, through inaction, allow a human being to come to harm; a robot must obey the orders given it by human beings, except when such orders would conflict with the previous law; and a robot must protect its own existence as long as such protection does not conflict with the previous two laws.

Pointing out their ambiguity, he suggests an alternative set of rules, as a starting point for further discussion:

1...an A.I. system must be subject to the full gamut of laws that apply to its human operator. This rule would cover private, corporate and government systems. We don’t want A.I. to engage in cyberbullying, stock manipulation or terrorist threats; we don’t want the F.B.I. to release A.I. systems that entrap people into committing crimes. We don’t want autonomous vehicles that drive through red lights, or worse, A.I. weapons that violate international treaties.

2...an A.I. system must clearly disclose that it is not human. As we have seen in the case of bots — computer programs that can engage in increasingly sophisticated dialogue with real people — society needs assurances that A.I. systems are clearly labeled as such. In 2016, a bot known as Jill Watson, which served as a teaching assistant for an online course at Georgia Tech, fooled students into thinking it was human. A more serious example is the widespread use of pro-Trump political bots on social media in the days leading up to the 2016 elections, according to researchers at Oxford.

3...an A.I. system cannot retain or disclose confidential information without explicit approval from the source of that information. Because of their exceptional ability to automatically elicit, record and analyze information, A.I. systems are in a prime position to acquire confidential information. Think of all the conversations that Amazon Echo — a “smart speaker” present in an increasing number of homes — is privy to, or the information that your child may inadvertently divulge to a toy such as an A.I. Barbie.

How “ought” exceeds but implies “can”

From John Turri:

This paper tests a theory about the relationship between two important topics in moral philosophy and psychology. One topic is the function of normative language, specifically claims that one “ought” to do something. Do these claims function to describe moral responsibilities, encourage specific behavior, or both? The other topic is the relationship between saying that one “ought” to do something and one’s ability to do it. In what respect, if any, does what one “ought” to do exceed what one “can” do? The theory tested here has two parts: (1) “ought” claims function to both describe responsibilities and encourage people to fulfill them (the dual-function hypothesis); (2) the two functions relate differently to ability, because the encouragement function is limited by the person’s ability, but the descriptive function is not (the interaction hypothesis). If this theory is correct, then in one respect “ought implies can” is false because people have responsibilities that exceed their abilities. But in another respect “ought implies can” is legitimate because it is not worthwhile to encourage people to do things that exceed their ability. Results from two behavioral experiments support the theory that “ought” exceeds but implies “can.” Results from a third experiment provide further evidence regarding an “ought” claim’s primary function and how contextual features can affect the interpretation of its functions.

Debate over a scientific wellness study.

Ryan Cross discusses reactions to a new "Scientific Wellness" pilot study set up by distinguished biologist Lee Hood and their recent report on the effort in Nature Biotechnology:

Leroy “Lee” Hood is one of biology's living legends. Now 78 years old, he played an influential role in the development of the first automated DNA sequencer, pioneered systems biology, and still leads an institute devoted to it in Seattle, Washington. But his latest venture may not burnish his reputation: a company promoting “scientific wellness,” the notion that intensive, costly monitoring and coaching of apparently healthy people can head off disease.

In a pilot study of the concept, Hood and colleagues compiled what he calls “personal, dense, dynamic data clouds” for 108 people: full genome sequences; blood, saliva, urine, and stool samples taken three times at 3-month intervals and analyzed for 643 metabolites and 262 proteins; and physical activity and sleep monitoring. The team reports in the August issue of Nature Biotechnology that dozens of the participants turned out to have undiscovered health risks, including prediabetes and low vitamin D, which the coaching helped them address...nearly every participant had something to worry about: Ninety-five had low vitamin D levels, 81 had high mercury levels, and 52 were considered prediabetic. One person had high blood levels of the iron-containing protein ferritin and a genetic risk for developing hemochromatosis

Hood says the findings justify commercializing the monitoring, in a service costing thousands of dollars a year. But some colleagues disagree. The effort takes health monitoring “to new heights, or depths, depending on how you look at it,” says Eric Topol, director of the Scripps Translational Science Institute in San Diego, California....many of the problems the monitoring uncovered could be detected with simpler and cheaper tests, he adds.

Clayton Lewis, one of the subjects in the first study,

...joined with study leaders Nathan Price and Hood to launch the new company, called Arivale, with Lewis as CEO. Now 2 years old, the Seattle-based company has already enrolled 2500 people. They pay a first-year $3499 subscription fee for tracking and analysis similar to the pilot study, and nearly all have opted to let their data be used in research by Hood's Institute of Systems Biology.

From Jonathan Berg, a physician scientist who studies cancer and genetics at the University of North Carolina School of Medicine in Chapel Hill:

The problem is that we don't have any idea at all how this information should be used clinically. Topol agrees, noting that he had comparable concerns about a similar barrage of tests on presumably healthy people, including genome sequencing and a full-body MRI scan, from a company launched by another genome legend, J. Craig Venter.

Oxytocin reduces xenophobic outgroup rejection.

This work from Marsh et al. suggests that it might be useful to spritz a bit of oxytocin up the noses of alt-right, alt-left, fascist, and antifa partisans:

Significance

In the midst of rapid globalization, the peaceful coexistence of cultures requires a deeper understanding of the forces that compel prosocial behavior and thwart xenophobia. Yet, the conditions promoting such outgroup-directed altruism have not been determined. Here we report the results of a double-blind, placebo-controlled experiment showing that enhanced activity of the oxytocin system paired with charitable social cues can help counter the effects of xenophobia by fostering altruism toward refugees. These findings suggest that the combination of oxytocin and peer-derived altruistic norms reduces outgroup rejection even in the most selfish and xenophobic individuals, and thereby would be expected to increase the ease by which people adapt to rapidly changing social ecosystems.

Abstract

Never before have individuals had to adapt to social environments defined by such magnitudes of ethnic diversity and cultural differentiation. However, neurobiological evidence informing about strategies to reduce xenophobic sentiment and foster altruistic cooperation with outsiders is scarce. In a series of experiments settled in the context of the current refugee crisis, we tested the propensity of 183 Caucasian participants to make donations to people in need, half of whom were refugees (outgroup) and half of whom were natives (ingroup). Participants scoring low on xenophobic attitudes exhibited an altruistic preference for the outgroup, which further increased after nasal delivery of the neuropeptide oxytocin. In contrast, participants with higher levels of xenophobia generally failed to exhibit enhanced altruism toward the outgroup. This tendency was only countered by pairing oxytocin with peer-derived altruistic norms, resulting in a 74% increase in refugee-directed donations. Collectively, these findings reveal the underlying sociobiological conditions associated with outgroup-directed altruism by showing that charitable social cues co-occurring with enhanced activity of the oxytocin system reduce the effects of xenophobia by facilitating prosocial behavior toward refugees.

Evaluation of brain training programs.

By now there is a consensus that most claims about brain training making improving mental agility have no scientific basis. Most brain training only makes you better at the exercises themselves, and doesn't carry those gains over to your real-world concentration, productivity, or mental acuity. An article by Grothaus suggests that a single exception may be BrainHQ and Cognifit exercises that focus on improving visual processing speed. I've done the BrainHQ 'double decision' exercise, in which

You see an image in the center of your vision–for example, either a car or a truck–and at the same time, you see another image way off in your peripheral vision. The images are only on the screen for a brief period of time–well under a second. You then have to say whether you saw the car or the truck in the center of your vision, and then you have to show where you saw the image in your peripheral vision. This challenges the speed and the accuracy of your visual system. And as you get faster and more accurate, the speed increases and the peripheral vision task gets more demanding–pushing your brain further.

I have noticed that doing this exercise for about 10 min a day over a period of days enhances my attention to and awareness of peripheral visual details while I am driving. The effect wears off if the exercises are stopped.

Grothaus ends his article with the usual advice to those who aren't inclined towards computer games: engage novelty, be physically active, eat right, etc.

American Nirvana

I've been meaning to point to an engaging article by polymath Adam Gopnik reviewing Robert Wright's recent book "Why Buddhism Is True." (Wright has written popular books on evolutionary psychology.) Gopnik briefly reviews the major appearances of Buddhism in late 19th century New England and then in the nineteen-fifties, spurred by writings of Suzuki and others. A few clips from the review, which I encourage you to read in its entirety:

Wright, like his Bay Area and Boston predecessors, is delighted to announce the ways in which Buddhism intersects with our own recent ideas. His new version of an American Buddhism is not only self-consciously secularized but aggressively “scientized.” He believes that Buddhist doctrine and practice anticipate and affirm the “modular” view of the mind favored by much contemporary cognitive science. Instead of there being a single, consistent Cartesian self that monitors the world and makes decisions, we live in a kind of nineties-era Liberia of the mind, populated by warring independent armies implanted by evolution, representing themselves as a unified nation but unable to reconcile their differences, and, as one after another wins a brief battle for the capital, providing only the temporary illusion of control and decision. By accepting that the fixed self is an illusion imprinted by experience and reinforced by appetite, meditation parachutes in a kind of peacekeeping mission that, if it cannot demobilize the armies, lets us see their nature and temporarily disarms their still juvenile soldiers.

Meditation, in Wright’s view, is not a metaphysical route toward a higher plane. It is a cognitive probe for self-exploration that underlines what contemporary psychology already knows to be true about the mind.

Meditation shows us how anything can be emptied of the story we tell about it: he tells us about an enlightened man who tastes wine without the contextual tales about vintage, varietal, region. It tastes . . . less emotional. “All the states of equanimity come through the realization that things aren’t what we thought they were,” Wright quotes a guru as saying. What Wright calls “the perception of emptiness” dampens the affect, but it also settles the mind. If it isn’t there, you don’t overreact to it.

Simply to sit and breathe for twenty-five minutes, if only to hear cars and buses go by on a city avenue—listening to the world rather than to the frantic non sequiturs of one’s “monkey mind,” fragmented thoughts and querulous moods racing each other around—can intimate the possibility of a quiet grace in the midst of noise.

A faith practice with an authoritarian structure sooner or later becomes a horror; a faith practice without an authoritarian structure sooner or later becomes a hobby. The dwindling down of Buddhism into another life-style choice will doubtless irritate many, and Wright will likely be sneered at for reducing Buddhism to another bourgeois amenity, like yoga or green juice...Yet what Wright is doing seems an honorable, even a sublime, achievement. Basically, he says that meditation has made him somewhat less irritable. Being somewhat less irritable is not the kind of achievement that people usually look to religion for, but it may be as good an achievement as we ought to expect. (If Donald Trump became somewhat less irritable, the world would be a less dangerous place.)

Washing away your sins in the brain.

From Tang et al.

The association between moral purity and physical cleanliness has been widely discussed recently. Studies found that moral threat initiates the need of physical cleanliness, but actual physical cleaning and priming of cleaning have inconsistent effects on subsequent attitudes and behaviors. Here, we used resting-state functional magnetic resonance imaging to explore the underlying neural mechanism of actual physical cleaning and priming of cleaning. After recalling moral transgression with strong feelings of guilt and shame, participants either actually cleaned their faces with a wipe or were primed with cleanliness through viewing its pictures. Results showed that actual physical cleaning reduced the spontaneous brain activities in the right insula and MPFC, regions that involved in embodied moral emotion processing, while priming of cleaning decreased activities in the right superior frontal gyrus and middle frontal gyrus, regions that participated in executive control processing. Additionally, actual physical cleaning also changed functional connectivity between insula/MPFC and emotion related regions, whereas priming of cleaning modified connectivity within both moral and sensorimotor areas. These findings revealed that actual physical cleaning and priming of cleaning led to changes in different brain regions and networks, providing neural evidence for the inconsistent effects of cleanliness on subsequent attitudes and behaviors.

Mindfulness management of stress and inflammation

I pass on a description from the Univ. of Wisconsin Center for Healthy Minds of research suggesting that mindfulness meditation may be an effective way to manage inflammation the the expression of disease. Their text:

In one study in the journal Brain, Behavior, and Immunity, the group compared people with asthma that had high versus low levels of chronic stress. Both groups were exposed to an acute stressor. During exposure to the stressor, the increase in activity in the mid-insula – a part of the brain involved in bi-directional influence with the state of the body – was associated with greater stress reactivity and predicted subsequent airway inflammation after the stressor. The findings provide support for the idea that psychological stressors result in detrimental outcomes in inflammatory disease expression, particularly in people experiencing chronic life stress.

In another study, Rosenkranz and scientists measured inflammatory responses in experienced meditators and people with no or little meditation experience. By examining participants’ responses to an acute stressor through their levels of cortisol – a stress hormone – in saliva samples and inflammatory response to a topical capsaicin cream, the team found that experienced meditators showed lower reactivity, suggesting that meditation practices may be helpful in mitigating inflammatory responses brought about by psychological stress.

With roughly 10 percent of the U.S. population living with asthma, and inflammation being a contributor to many other chronic conditions such as cancer, heart disease and Alzheimer’s disease, Rosenkranz says the findings are important in challenging the medical community to look beyond pharmaceutical approaches to address these physical manifestations of disease and to also consider strategies that harness the influence of the mind on the body.

How to make time slow down.

Many days I feel by 5 p.m. like my day has evaporated without my noticing it. I recall that when I was 20-40 years old my days seems to stretch out much longer. Cooper does a piece on the interesting science of time perception that explains how this has a lot to do with my being in my 76th year. Put most simply, when we are younger we are attending to more new information, it takes our brains a while to process it all, and the longer this processing takes, the longer that period of time feels. When we are older we typically are taking in information we've processed before ("I've see it all."), the brain doesn't work so hard, so it processes time faster.

Our ‘sense’ of time is unlike our other senses—i.e. taste, touch, smell, sight and hearing. With time, we don’t so much sense it as perceive it...our brains take a whole bunch of information from our senses and organize it in a way that makes sense to us, before we ever perceive it. So what we think is our sense of time is actually just a whole bunch of information presented to us in a particular way, as determined by our brains.

When our brains receive new information, it doesn’t necessarily come in the proper order. This information needs to be reorganized and presented to us in a form we understand. When familiar information is processed, this doesn’t take much time at all. New information, however, is a bit slower and makes time feel elongated...it isn’t just a single area of the brain that controls our time perception—it’s done by a whole bunch of brain areas, unlike our common five senses, which can each be pinpointed to specific area.

So, here's the self-helpy message: How do we make our days last longer? We can feed our brains more new information - keep learning, visit new places, meet new people, try new activities, be spontaneous. The extra processing time required will make us feel like time is moving more slowly! 

[[By the way, sharp readers will have noted a conflict of the above with yesterday's blog post, namely in the statement above with "Our ‘sense’ of time is unlike our other senses—i.e. taste, touch, smell, sight and hearing. With time, we don’t so much sense it as perceive it..." While the basic message above is still OK, yesterday's post points out that we don't directly 'sense it', i.e.  directly taste, touch, smell, see, and hear... the function of that sensory input is to test and tweak our top-down ongoing model of tasting, touching, smelling, seeing. That model, like our perception of time, is a derivative perception, which can also be altered in various ways.]]

An essay on the real problem of consciousness.

For those of you who are consciousness mavens, I would recommend having a glance at Anil Seth’s essay, which does a clear headed description of some current ideas about what consciousness is. He summarizes the model of consciousness as an ensemble of predictive perceptions. Clips from his essay:

The classical view of perception is that the brain processes sensory information in a bottom-up or ‘outside-in’ direction: sensory signals enter through receptors (for example, the retina) and then progress deeper into the brain, with each stage recruiting increasingly sophisticated and abstract processing. In this view, the perceptual ‘heavy-lifting’ is done by these bottom-up connections. The Helmholtzian view inverts this framework, proposing that signals flowing into the brain from the outside world convey only prediction errors – the differences between what the brain expects and what it receives. Perceptual content is carried by perceptual predictions flowing in the opposite (top-down) direction, from deep inside the brain out towards the sensory surfaces. Perception involves the minimisation of prediction error simultaneously across many levels of processing within the brain’s sensory systems, by continuously updating the brain’s predictions. In this view, which is often called ‘predictive coding’ or ‘predictive processing’, perception is a controlled hallucination, in which the brain’s hypotheses are continually reined in by sensory signals arriving from the world and the body. ‘A fantasy that coincides with reality,’ as the psychologist Chris Frith eloquently put it in Making Up the Mind (2007).

...instead of asking which brain regions correlate with conscious (versus unconscious) perception, we can ask: which aspects of predictive perception go along with consciousness? A number of experiments are now indicating that consciousness depends more on perceptual predictions, than on prediction errors. In 2001, Alvaro Pascual-Leone and Vincent Walsh at Harvard Medical School asked people to report the perceived direction of movement of clouds of drifting dots (so-called ‘random dot kinematograms’). They used TMS to specifically interrupt top-down signalling across the visual cortex, and they found that this abolished conscious perception of the motion, even though bottom-up signals were left intact.

More recently, in my lab, we’ve been probing the predictive mechanisms of conscious perception in more detail. In several experiments...we’ve found that people consciously see what they expect, rather than what violates their expectations. We’ve also discovered that the brain imposes its perceptual predictions at preferred points (or phases) within the so-called ‘alpha rhythm’, which is an oscillation in the EEG signal at about 10 Hz that is especially prominent over the visual areas of the brain. This is exciting because it gives us a glimpse of how the brain might actually implement something like predictive perception, and because it sheds new light on a well-known phenomenon of brain activity, the alpha rhythm, whose function so far has remained elusive.

A magic bullet to restore our brain's plasticity?

No...not yet. But work by Jenks et al. showing that juvenile-like plasticity is restored in the visual cortex of adult mice by acute viral expression of the neuronal protein Arc makes one wonder if a similar trick might eventually be tried in adult human brains...

Significance

Neuronal plasticity peaks early in life during critical periods and normally declines with age, but the molecular changes that underlie this decline are not fully understood. Using the mouse visual cortex as a model, we found that activity-dependent expression of the neuronal protein Arc peaks early in life, and that loss of activity-dependent Arc expression parallels loss of synaptic plasticity in the visual cortex. Genetic overexpression of Arc prolongs the critical period of visual cortex plasticity, and acute viral expression of Arc in adult mice can restore juvenile-like plasticity. These findings provide a mechanism for the loss of excitatory plasticity with age, and suggest that Arc may be an exciting therapeutic target for modulation of the malleability of neuronal circuits.

Abstract

The molecular basis for the decline in experience-dependent neural plasticity over age remains poorly understood. In visual cortex, the robust plasticity induced in juvenile mice by brief monocular deprivation during the critical period is abrogated by genetic deletion of Arc, an activity-dependent regulator of excitatory synaptic modification. Here, we report that augmenting Arc expression in adult mice prolongs juvenile-like plasticity in visual cortex, as assessed by recordings of ocular dominance (OD) plasticity in vivo. A distinguishing characteristic of juvenile OD plasticity is the weakening of deprived-eye responses, believed to be accounted for by the mechanisms of homosynaptic long-term depression (LTD). Accordingly, we also found increased LTD in visual cortex of adult mice with augmented Arc expression and impaired LTD in visual cortex of juvenile mice that lack Arc or have been treated in vivo with a protein synthesis inhibitor. Further, we found that although activity-dependent expression of Arc mRNA does not change with age, expression of Arc protein is maximal during the critical period and declines in adulthood. Finally, we show that acute augmentation of Arc expression in wild-type adult mouse visual cortex is sufficient to restore juvenile-like plasticity. Together, our findings suggest a unifying molecular explanation for the age- and activity-dependent modulation of synaptic sensitivity to deprivation.

Are people really unconcerned about rising economic inequality?

McCall et al. provide data to counter a common social sciences research conclusion that Americans don't are about rising inequality:

Economic inequality has been on the rise in the United States since the 1980s and by some measures stands at levels not seen since before the Great Depression. Although the strikingly high and rising level of economic inequality in the nation has alarmed scholars, pundits, and elected officials alike, research across the social sciences repeatedly concludes that Americans are largely unconcerned about it. Considerable research has documented, for instance, the important role of psychological processes, such as system justification and American Dream ideology, in engendering Americans’ relative insensitivity to economic inequality. The present work offers, and reports experimental tests of, a different perspective—the opportunity model of beliefs about economic inequality. Specifically, two convenience samples (study 1, n = 480; and study 2, n = 1,305) and one representative sample (study 3, n = 1,501) of American adults were exposed to information about rising economic inequality in the United States (or control information) and then asked about their beliefs regarding the roles of structural (e.g., being born wealthy) and individual (e.g., hard work) factors in getting ahead in society (i.e., opportunity beliefs). They then responded to policy questions regarding the roles of business and government actors in reducing economic inequality. Rather than revealing insensitivity to rising inequality, the results suggest that rising economic inequality in contemporary society can spark skepticism about the existence of economic opportunity in society that, in turn, may motivate support for policies designed to redress economic inequality.

Mammalian empathy: neural basis and behavioral manifestations

I want to point to an interesting review by de Waal and Preston in Nature Reviews Neuroscience. Here are the Abstract and a few excerpts from the article:

Recent research on empathy in humans and other mammals seeks to dissociate emotional and cognitive empathy. These forms, however, remain interconnected in evolution, across species and at the level of neural mechanisms. New data have facilitated the development of empathy models such as the perception–action model (PAM) and mirror-neuron theories. According to the PAM, the emotional states of others are understood through personal, embodied representations that allow empathy and accuracy to increase based on the observer's past experiences. In this Review, we discuss the latest evidence from studies carried out across a wide range of species, including studies on yawn contagion, consolation, aid-giving and contagious physiological affect, and we summarize neuroscientific data on representations related to another's state.

Key points:

Observational and experimental studies dating back to the 1950s demonstrate that mammals spontaneously help distressed conspecifics. Research emphasizes the untrained, unrewarded nature of this behaviour, which is also biased towards familiar individuals, thus arguing against explanations that are exclusively based on associative learning or conditioning.

The perception–action model extends an existing motor theory on overlapping representations to emotional phenomena; it states that observers who attend to a target's state understand and 'feel into' it through personal distributed representations of the target, the state and the situation. Easily observed manifestations of this mechanism are emotional contagion and motor mimicry, which have been demonstrated in many animals. In cognitive forms of empathy, the same representations are accessed from the top-down.

Experiments on two common mammalian expressions of empathy — the consolation of distressed individuals and spontaneous assistance to those in need — support the crucial role of caught distress and arousal because these behaviours are suppressed by anti-anxiety medication and engage the same neuropeptide system that supports social attachment.

The Russian-doll model seeks to arrange forms of empathy into layers that are built on top of each other — with the layers ranging from emotional contagion to more cognitive forms of empathy — in a functionally integrated whole based on perception–action processes. Perspective-taking is well developed in some non-human species, as manifested by theory-of-mind and targeted helping.

One can segregate emotional and cognitive empathy (as well as felt and observed states) in the brains of observers, but all forms require some initial access to the observer's distributed, shared, personal representations of the target's state. At least in the initial phase of processing, this access helps to decode the target's state and provide subsequent processing with content and meaning, even if the shared state is not experienced, or is incomplete or inaccurate.

Empathic pain does not usually include the peripheral sensation of the target's injury, but it can include sensory information when the stimuli and task instructions emphasize the specific nature of the feeling at the location of the injury.

The Russian Doll Model of the Evolution of Empathy

Forget about our brains, even the most simple nerve networks defy understanding.

If the artificial intelligence researchers who want to ‘reverse engineer the brain’ as a model for artificial general intelligence want yet another sobering read, they should have a look at Kerri Smith’s recent Nature review of work in many labs on different simple animal models that are vastly less complicated than the human brain (nematodes, fruit fly larvae, zebrafish embryos, etc.). They are bloody complicated:

...neural-network diagrams are yielding surprises — showing, for example, that a brain can use one network in multiple ways to create the same behaviours...Circuits vary in layout and function from animal to animal. The systems have redundancy that makes it difficult to pin one function to one circuit. Plus, wiring alone doesn't fully explain how circuits generate behaviours; other factors, such as neurochemicals, have to be considered.

...Eve Marder of Brandeis University in Waltham, Massachusetts, has been working on a simple circuit of 30 neurons in the crab gastric system...although the circuits of individual animals may look the same and produce the same output, they vary widely in the strength of their signals and the conductance at their synapses

Different flavors of artificial intelligence - and, can we pull the plug?

I want to pass on a few summary points from two recent sessions of the Chaos and Complex Systems seminar that I attend at the University of Wisconsin. I led the first of the sessions and Terry Allard, a retired government science administrator (ONR, NASA, FAA) led the second.

Artificial intelligence (AI) comes in at least three flavors, or stages of development.

There is Artificial narrow intelligence (ANI), which where we are now, crunching massive amounts of data to discern patterns that let us solve problems, like reading X-rays or deciding whether to approve mortgage loans.

Then there’s artificial general intelligence (AGI, not yet happening), meant to achieve the kind of flexible and novel thinking that even human infants can do. Ideas about how to proceed include reverse engineering how the brain does what it does, making evolution happen with genetic algorithms, devising programs that change themselves as they learn (recursive self improvement), etc.

These approaches, especially recursive self improvement, might eventually lead on to artificial super intelligence (ASI), transcending human abilities. We might be no more able to understand this new kind of entity than a dog is able to understand quantum physics.  (See The Road to Superintelligence for one line of speculation.)

Intelligence. or how intelligent something is, is a measure of ability to achieve a particular aim, to deploy novel means to attain a goal, whatever it happens to be, the goals are extraneous to the intelligence itself. Being smart is not the same as wanting something. Any level of intelligence — including superintelligence — can be combined with just about any set of final goals — including goals that strike us as stupid.

So...what is the fundamental overall goal or aim of humans? Presumably, as with all other biological life forms, to perpetuate the species, which requires not having the environmental niche from which it draws support disappear, either through its own actions or though other natural forces. A super AI that might supplant us or be the next stage in our evolution would have to maintain or reproduce itself in a natural physical environment in the same way .

Paranoid fantasies about AI dystopias abound, and Applebaum suggests the AI dystopia may already be here, in the form of ubiquitous bots:

...bits of code that can crawl around the web doing all sorts of things more sinister than correcting spelling and grammar, like completely infecting and distorting social media, the article cites one estimate that half of the users on Twitter are bots, created by companies that either sell them or use them to promote various causes. The Computational Propaganda Research Project at the University of Oxford has described how bots are used to promote either political parties or government agendas in 28 countries. They can harass political opponents or their followers, promote policies, or simply seek to get ideas into circulation….no one is really able to explain the way they all interact, or what the impact of both real and artificial online campaigns might be on the way people think or form opinions.

Maybe we’ve been imagining this scenario incorrectly all of this time. Maybe this is what “computers out of control” really look like. There’s no giant spaceship, nor are there armies of lifelike robots. Instead, we have created a swamp of unreality, a world where you don’t know whether the emotions you are feeling are manipulated by men or machines, and where — once all news moves online, as it surely will — it will soon be impossible to know what’s real and what’s imagined. Isn’t this the dystopia we have so long feared?

Distinctions between human and autonomous agents are blurred in virtual worlds. What is real and what is “fake news”  is difficult to ascertain. “Spoofing” is rampant. (See The curious case of ‘Nicole Mincey,’ the Trump fan who may actually be a bot.).

Terry Allard offered the following Assertions/Assumptions in the second of our sessions:

-Artificial Intelligence is not a continuum. Human-Level Artificial General Intelligence (AGI) is not a required step to super-intelligence.  -Machine evolution requires machine capability to self-code and to build physical artifacts.
-People will become dependent on machine intelligence but largely unaware and unconcerned.
-AI’s will be pervasive, distributed, multi-layered and networked, not single independent entities.
-Super-intelligent Machines may have multiple levels of agency. There will be no single “off switch” allowing humans to pull the plug.
-What can be invented, will be invented; it’s just a question of time.

Finally, I point to an article by Cade Metz, "Teaching AI systems to behave themselves," that is an antidote to paranoid fantasies and questions about whether there can be an 'off switch'.

Race based biases in deception judgements.

From Lloyd et al.:

In six studies (N = 605), participants made deception judgments about videos of Black and White targets who told truths and lies about interpersonal relationships. White participants judged that Black targets were telling the truth more often than they judged that White targets were telling the truth. This truth bias was predicted by Whites’ motivation to respond without prejudice. For Black participants, however, motives to respond without prejudice did not moderate responses. We found similar effects with a manipulation of the targets’ apparent race. Finally, we used eye-tracking techniques to demonstrate that Whites’ truth bias for Black targets is likely the result of late-stage correction processes: Despite ultimately judging that Black targets were telling the truth more often than White targets, Whites were faster to fixate on the on-screen “lie” response box when targets were Black than when targets were White. These systematic race-based biases have important theoretical implications (e.g., for lie detection and improving intergroup communication and relations) and practical implications (e.g., for reducing racial bias in law enforcement).

Beyond anger.

A feature of our current political polarization is the pent up anger felt by both far-left and far-right political partisans against each other, sometimes including dehumanization and demonization of the opposite side. Aeon offers a brief essay by Martha Nussbaum that is worth reading. A few clips and a comment:

A good place to begin is Aristotle’s definition: not perfect, but useful, and a starting point for a long Western tradition of reflection. Aristotle says that anger is a response to a significant damage to something or someone one cares about, and a damage that the angry person believes to have been wrongfully inflicted. He adds that although anger is painful, it also contains within itself a hope for payback.

Nussbaum takes payback, or revenge, as a flawed way of making sense of the world. Except..

There is one, and I think only one, situation in which the payback idea does make sense. That is when I see the wrong as entirely and only what Aristotle calls a ‘down-ranking’: a personal humiliation, seen as entirely about relative status. If the problem is not the injustice itself, but the way it has affected my ranking in the social hierarchy, then I really can achieve something by humiliating the wrongdoer: by putting him relatively lower, I put myself relatively higher, and if status is all I care about, I don’t need to worry that the real wellbeing problems created by the wrongful act have not been solved.

I don't think Nussbaum gives sufficient emphasis to payback, or punishment, as a means to upholding and enforcing social norms. The main part of her essay describes Nelson Mandela's extraordinary actions in overcoming anger to bring together two parts of a deeply divided nation.

Whether the anger in question is personal, or work-related, or political, it requires exacting effort against one’s own habits and prevalent cultural forces. Many great leaders have understood this struggle, but none more deeply than Nelson Mandela...he knew that there could be no successful nation when two groups were held apart by suspicion, resentment, and the desire to make the other side pay for the wrongs they had done. Even though those wrongs were terrible, cooperation was necessary for nationhood.

Nussbaum gives examples of Mandela bringing people together:

When the ANC (African National Congress) voted to replace the old Afrikaner national anthem with the anthem of the freedom movement, he persuaded them to adopt, instead, the anthem that is now official, which includes the freedom anthem (using three African languages), a verse of the Afrikaner hymn, and a concluding section in English. When the ANC wanted to decertify the rugby team as a national team, correctly understanding the sport’s long connection to racism, Mandela, famously, went in the other direction, backing the rugby team to a World Cup victory and, through friendship, getting the white players to teach the sport to young black children.

We need our own Nelson Mandela to begin to heal the current alt-right/alt-left standoff!

Hold your nose to prevent obesity?

Smell clearly affects the anticipation and appreciation of food. Riera et al. show (in mice) that activity in olfactory sensory neurons also influences energy regulation. Mice who lose their sense of smell become leaner, not because they eat less, but because increased sympathetic nerve activity causes increased fat-burning activity.

Highlights

•Loss of adult olfactory neurons protects against diet-induced obesity 

•Loss of smell after obesity also reduces fat mass and insulin resistance 

•Loss of IGF1 receptors in olfactory sensory neurons (OSNs) improves olfaction 

•Loss of IGF1R in OSNs increases adiposity and insulin resistance

Summary

Olfactory inputs help coordinate food appreciation and selection, but their role in systemic physiology and energy balance is poorly understood. Here we demonstrate that mice upon conditional ablation of mature olfactory sensory neurons (OSNs) are resistant to diet-induced obesity accompanied by increased thermogenesis in brown and inguinal fat depots. Acute loss of smell perception after obesity onset not only abrogated further weight gain but also improved fat mass and insulin resistance. Reduced olfactory input stimulates sympathetic nerve activity, resulting in activation of β-adrenergic receptors on white and brown adipocytes to promote lipolysis. Conversely, conditional ablation of the IGF1 receptor in OSNs enhances olfactory performance in mice and leads to increased adiposity and insulin resistance. These findings unravel a new bidirectional function for the olfactory system in controlling energy homeostasis in response to sensory and hormonal signals.

Our broken economy, in one simple chart

You probably have seen this chart from a NYTimes article by now, but I want to pass it on just in case. Also getting it into the list of MindBlog posts makes it easier for me to search for and recall it. The graph shows income growth over the past 34 years versus income percentile for those living in 1980 and in 2014.