The echo chamber effect on social media

From Cinelli et al.:  

Significance

We explore the key differences between the main social media platforms and how they are likely to influence information spreading and the formation of echo chambers. To assess the different dynamics, we perform a comparative analysis on more than 100 million pieces of content concerning controversial topics (e.g., gun control, vaccination, abortion) from Gab, Facebook, Reddit, and Twitter. The analysis focuses on two main dimensions: 1) homophily in the interaction networks and 2) bias in the information diffusion toward like-minded peers. Our results show that the aggregation in homophilic clusters of users dominates online dynamics. However, a direct comparison of news consumption on Facebook and Reddit shows higher segregation on Facebook.

Abstract

Social media may limit the exposure to diverse perspectives and favor the formation of groups of like-minded users framing and reinforcing a shared narrative, that is, echo chambers. However, the interaction paradigms among users and feed algorithms greatly vary across social media platforms. This paper explores the key differences between the main social media platforms and how they are likely to influence information spreading and echo chambers’ formation. We perform a comparative analysis of more than 100 million pieces of content concerning several controversial topics (e.g., gun control, vaccination, abortion) from Gab, Facebook, Reddit, and Twitter. We quantify echo chambers over social media by two main ingredients: 1) homophily in the interaction networks and 2) bias in the information diffusion toward like-minded peers. Our results show that the aggregation of users in homophilic clusters dominate online interactions on Facebook and Twitter. We conclude the paper by directly comparing news consumption on Facebook and Reddit, finding higher segregation on Facebook.

Sexiest birds on the planet - Manakins have the best moves

Elizabeth Pennisi describes reports from a recent virtual meeting of the Society for Integrative and Comparative Biology on the genetic underpinnings of the elaborate plumage and dance displays of Ecuador's club winged manakin, products of sexual selection:

For a glimpse of the power of sexual selection, the dance of the golden-collared manakin is hard to beat. They court with their flashy plumage, loud wing clapping, and acrobatic leaps and twists to gain the fussy female's favor. (As biologists have understood since Charles Darwin, such exhibitionism evolves when females choose to mate with males that have the most extravagant appearances and displays—a proxy for fitness.) Now, by studying the genomes of the golden-collared manakin (Manacus vitellinus) and its relatives, researchers are exploring the genes that drive these elaborate behaviors and traits. With four manakin genomes, and two already published, researchers are now able to describe the genetic underpinnings behind some of the birds' displays. In addition, by mapping traits and genes onto the manakin family tree, researchers are beginning to trace the stepwise genetic changes that led to the most elaborate displays and determine whether sexual selection works differently from natural selection.

Lifestyle and mental health disruptions during COVID-19

From Giuntella et al:  

Significance

COVID-19 has affected daily life in unprecedented ways. Drawing on a longitudinal dataset of college students before and during the pandemic, we document dramatic changes in physical activity, sleep, time use, and mental health. We show that biometric and time-use data are critical for understanding the mental health impacts of COVID-19, as the pandemic has tightened the link between lifestyle behaviors and depression. Our findings also suggest a puzzle: Disruptions to physical activity and mental health are strongly associated, but restoration of physical activity through a short-term intervention does not help improve mental health. These results highlight the large impact of COVID-19 on both lifestyle and well-being and offer directions for interventions aimed at restoring mental health.

Abstract

Using a longitudinal dataset linking biometric and survey data from several cohorts of young adults before and during the COVID-19 pandemic (N=682), we document large disruptions to physical activity, sleep, time use, and mental health. At the onset of the pandemic, average steps decline from 10,000 to 4,600 steps per day, sleep increases by 25 to 30 min per night, time spent socializing declines by over half to less than 30 min, and screen time more than doubles to over 5 h per day. Over the course of the pandemic from March to July 2020 the proportion of participants at risk for clinical depression ranges from 46% to 61%, up to a 90% increase in depression rates compared to the same population just prior to the pandemic. Our analyses suggest that disruption to physical activity is a leading risk factor for depression during the pandemic. However, restoration of those habits through a short-term intervention does not meaningfully improve mental well-being.

A graphic of the coming collapse of our marine ecosystems.

I've just done a slow read through a PNAS Perspective article authored by a collaborative of mainly European scientists on "The quiet crossing of ocean tipping points." The article describes how climate change in the ocean is clearly manifesting itself now with ocean deoxygenation and ocean acidification that will be irreversible for centuries to millennia.

Abrupt physical ocean changes due to marine heatwaves are expected with very high likelihood and high confidence concerning negative impacts on ecosystems. Increased heatwave occurrences are not reversible on short time scales and would persist from decades to centuries. The physical−chemical−biological ocean systems are at the verge of tipping into another state in many oceanic regions. Integrated over the world ocean, this adds up to a global issue of concern.

Here is a striking summary graphic that I want to pass on that shows candidates for high-probability high-impact marine tipping elements that concern warming, deoxygenation, and ocean acidification as well as their impacts. (Click to enlarge).

 

AND, I want to point you to a striking New York Times article that has amazing graphic animations showing the current dangerous weakening of the Gulf Stream that is generating a "cold blob" in the North Atlantic, threatening the normal warming effect of the Gulf Stream on the British Isles and northern Europe.

 

 

 

Wellness apps can't cure our digital dehumanization

Wortham describes the surge in the use of wellness Apps as we have shifted our entire lives indoors this past year and notes that they can't address the real problem of the alienation of 21st-century work as email, social media, and zoom are making us increasingly miserable. (see, for example, Newport's description of how in an attempt to work more effectively, we've accidentally deployed an inhumane way to collaborate (email) that causes verbal overload, and Bailenson's arguement that nonverbal overload is one of the root causes of the Zoom fatigue that is experienced by many of us.)

Wortham notes that the pandemic fatigue resulting from shifting our lives indoors and online, blurring even further the distinction between work and everything else, has resulted in a huge increase in the use of apps to help in coping with increased stresses:

Mindfulness apps like Calm, Headspace, Fabulous, Rootd and Liberate all surged over the past year, downloaded by people in search of reprieve from the crushing anxiety of the virus. Even the mere act of tapping Calm open has a narcotic effect: You can hear a thick, sonorous hum of crickets and see a picture of a serene mountain range and peaceful lake. Last April, as the world moved into a global lockdown, more than two million people paid $69.99 for an annual subscription to the app, which includes a selection of “daily calms,” or short talks on things like the beauty of mandalas and de-escalating conflict, breathing exercises and soundscapes with titles like “White Noise Ocean Surf” and “Wind in Pines.”

Wellness, the way our culture chooses to define it, has become synonymous with productivity and self-optimization. But wellness isn’t something that can be downloaded and consumed, even if the constellations of sun-drenched photos on your Instagram feed indicate otherwise.

Our attachment to our devices and what we see on them is often the cause of our angst...research suggests that our fixation on our smartphones contributes to headaches, bad posture, fatigue, depression and anxiety... Endlessly scrolling through Netflix and checking social media notifications is not just a byproduct of boredom; it’s a function of design intended to be so persuasive that it feels urgent and impossible to stop. Technology is doing more than capturing our attention — it’s extracting whatever data it can get from us and monetizing it. Shoshana Zuboff, a social psychologist and professor emerita at Harvard, describes this as “surveillance capitalism,” the mining of private human experiences for raw behavioral data that can be sold to advertisers eager to anticipate trends in the marketplace.

Social media monetizes the urgency of wanting, and there are economic incentives for keeping us engaged, unhappy, seeking, convinced there’s something more to consume, something better to do, learn or buy. Buddhism teaches that there are no quick fixes, and apps like Calm are better at advertising relaxing services — and profiting from them — than they are at actually providing them in a meaningful way. Mindfulness is less about reducing stress and more about reducing dissatisfaction through direct investigation of our experience. But marketing stress reduction is more successful, and definitely more likely to win a download or corporate account.

We’re already isolated from our communities, and pandemic fatigue is pushing us even farther away from one another. Corporate wellness strategies mimic the most problematic parts of wellness culture, equating care with a Wi-Fi-connected bike rather than finding ways to work together and form new models of health and care-taking that don’t automatically ascribe our value to how much we can do. For many of us, work is not responsible for our freedom or even satisfaction: It shouldn’t dictate our well-being, either.

 

 

 

Avoiding psychological biases that trick your brain.

The monthly Austin Rainbow Forum discussion group which I help organize meets on the first Sunday afternoon of each month, and I thought I would pass on background material for a talk and discussion March 7 by Paul McNamara titled "Avoiding psychological bias." I also want to point to an excellent article on cognitive biases and faulty heuristics by Ben Yagoda that appeared several years ago in The Atlantic. Here is McNamara's summary that I just sent out to the discussion group's email list: 

"How we look at the world and make decisions about the ways we live our lives can be profoundly affected by many of the psychological biases which we're all susceptible to. We'll discuss thirteen common types of bias, all beginning with the letter “c”. This presentation has been adapted from the The Center for Action and Contemplation’s podcast series Learning How to See. For those who are interested, here’s a link to the six episodes podcast series: https://cac.org/podcast/learning-how-to-see/ "

The thirteen biases are: 

1. Confirmation Bias: The human brain welcomes information that confirms what it already thinks and resist information that disturbs or contradicts what it already thinks. 

2. Complexity Bias: The human brain prefers a simple lie to a complex truth. 

3. Community bias: It is very hard to see something your group doesn’t want you to see. This is a form of social confirmation bias. 

4. Complementary bias: If peope are nice to you, you’ll be open to what they see and have to say. If they aren’t nice to you, you won’t. 

5. Contact bias: If you lack contact with someone, you won’t see what they see. 

6. Conservative/Liberal bias: Conservatives and Liberals see the world differently. Liberals see through a “nurturing parent” window, and Conservatives see through a “strict father” window. Liberals value moral arguments based on justice and compassion; conservatives also place a high value on arguments based on purity, loyalty, authority, and tradition. Our brains like to see as our party sees, and we flock with those who see as we do. 

7. Consciousness bias: A person’s level of consciousness makes seeing some things possible and others impossible. Our brains see from a location.

8. Competency bias: We are incompetent at knowing how incompetent or competent we are, so we may see less or more than we think. Our brains prefer to think of ourselves as above average. 

9. Confidence Bias: We mistake confidence for competence, and we are all vulnerable to the lies of confident people. Our brains prefer a confident lie to a hesitant truth. 

10. Conspiracy Bias: When we feel shame, we are vulnerable to stories that cast us as the victims of an evil conspiracy by some enemy “other.” Our brains like stories in which we’re either the hero or the victim ... never the villain. 

11. Comfort/Complacency/Convenience Bias: Our brains welcome data that allows us to relax and be happy and reject data that require us to adjust, work, or inconvenience ourselves. 

12. Catastrophe/Normalcy Bias: Our brains notice sudden changes for the worse, but we easily miss slow and subtle changes over time. We think what is now normal always was and always will be. Our brains are wired for what feels normal. 

13. Cash Bias: It is very hard to see anything that interferes with our way of making a living. Our brains are wired to see within the framework of our economy, and we see what helps us make money.

Humans are animals - get over it. Let go of 'the purpose and meaning of it all'

Philosophy professor Crispin Sartwell does a piece discussing how relentlessly Western philosophy has strained to prove we are not squirrels:

...It’s almost as though the existence of animals, and their various similarities to humans, constituted insults. Like a squirrel, I have eyes and ears, scurry about on the ground and occasionally climb a tree...Our shared qualities — the fact that we are both hairy or that we have eyes or we poop, for example — are disconcerting if I am an immortal being created in the image of God and the squirrel just a physical organism, a bundle of instincts.

“The moral law reveals to me a life independent of animality,” writes Immanuel Kant in “Critique of Practical Reason.” In this assertion, at least, the Western intellectual tradition has been remarkably consistent...The connection of such ideas to the way we treat animals — for example, in our food chain — is too obvious to need repeating...Further trouble is caused when the distinctions between humans and animals are then used to draw distinctions among human beings...Some of us, in short, are animals — and some of us are better than that. This, it turns out, is a useful justification for colonialism, slavery and racism.

When we restrain or control ourselves, Plato argues, a rational being restrains an animal...In this view, each of us is both a beast and a person — and the point of human life is to constrain our desires with rationality and purify ourselves of animality. These sorts of systematic self-divisions come to be refigured in Cartesian dualism, which separates the mind from the body, or in Sigmund Freud’s distinction between id and ego, or in the neurological contrast between the functions of the amygdala and the prefrontal cortex.

This dualistic view is a disaster, as was noted in my series of posts on Barrett's book on emotions. I like very much the views of Sam Harris' on the great questions of religion and philosophy (which animals can't ask) that seek to establish the purpose and meanign of our lives. Here are some fragments and edits from the "Mindfulness and meaning" lecture in his "Waking Up" app, in which he argues for abandoning the philosopher's search:

What does it all mean, what is the meaning of life? What is our purpose here? These are the great pseudo questions of religion and philosophy. We need not ask them. There is assumption of a massive void in our lives that must be filled by something if we do no have answers to these questions, as from myths, superstition, religion. This is an illusion, an imaginary problem, a pure confection of thought...image the cosmos, evolution of life, DNA, consciousness as it exists in wolves and eagles, but no humans. What you don’t have are all the existential doubts to wonder what does it all mean? No temptation towards teleological thinking, purpose driven thinking. You wouldn’t say a wolf is so important that the universe must have had a higher purpose in producing it. Nor would its beauty be diminished once you acknowledged there is no higher purpose that brought it into the world. The same is true in a world filled with anatomically modern human beings, 10,000 years ago before the advent of language or complex material culture, and conversations like we now have, before anyone could articulate a concern about what does it all mean. Imagine a world with those people. Where would the temptation to wonder about the purpose of it all come from? You, standing outside, wouldn't say 'there must be a higher purpose here'... the world is what it is. Everything is simply appearing on the basis of prior causes.

The meaning of life comes from finding good enough reasons to be deeply immersed in the present moment and people around you, not brooding over past and future. What there is to notice is the intrinsic freedom and openness of consciousness in each moment. Everything is simply appearing and you are the condition in which these things appear...The question of how to live a meaningful life is fairly simple to answer...in each moment we have an opportunity to connect with the contents of consciousness, with the sights, sounds, sensations, and ideas that constitute the actual character of our lives, or we can be lost in thought, that is, thinking without knowing that we are thinking, then we are fully at the mercy of whatever thoughts arise, and as you know, the character of so much of our thinking is unhappy, the mind becomes a sort of theater of doubts and anxiety and regret, and it only in this theater that one can get concerned about what it all means, and to get lost in the false questions of philosophy or religion. This moment does not, can not, and need not mean anything or have any purpose, one can only "think" otherwise. And, thinking seems to introduce a crisis of meaning. Mindfulness is the capacity to break this spell and actually connect with experience in the present moment. But it doesn't come naturally, as you may have noticed. So.... that's why we practice it

The life cycle of a new social network

Kevin Roose does an interesting article on Clubhouse, the hot new audio social network, which has a nice chunk of writing I want to pass on:

Every successful social network has a life cycle that goes something like: Wow, this app sure is addictive! Look at all the funny and exciting ways people are using it! Oh, look, I can get my news and political commentary here, too! This is going to empower dissidents, promote free speech and topple authoritarian regimes! Hmm, why are trolls and racists getting millions of followers? And where did all these conspiracy theories come from? This platform should really hire some moderators and fix its algorithms. Wow, this place is a cesspool, I’m deleting my account.

Train Yourself to be Happy

Walter Scott's series of cartoons in The New Yorker that puts my bloviating on similar topics to shame. Here is just one in his series of cartoons:

Music and Medicine

Amy McDermott does an open source article on how music is increasingly being employed as a medical therapy. Here are some clips from the article:

...growing evidence points to a range of musical medical benefits for ailments from stroke to Parkinson’s...in mechanically ventilated ICU patients relaxing, slow-tempo classical music reduced patients’ number of delirium days... music has been part of medicine, in one way or another, from the earliest efforts to heal the sick...since some 35,000 years ago...around the time that humans began painting animal figures in ochre and black on cave walls, shamans used bone flutes and animal skin drums in healing and funerary rituals. Fast forward to the 20th century, and musicians took up the mantle of healers after the First World War by playing for wounded soldiers in veteran’s hospitals. Anecdotally, the soldiers responded so well that hospitals brought in musicians; the National Association for Music in Hospitals was born in 1926, according to the American Music Therapy Association. In the decades that followed, hospital musicians developed an accreditation system and became known as music therapists, as their work became increasingly tailored to patients experiencing a range of disorders. Today, music therapists work in settings from hospitals, to outpatient clinics, to nursing homes, where they are typically members of a patient’s interdisciplinary treatment team along with medical doctors, neurologists, and psychologists.

The article proceeds with McDermott's summary of a number of clinical trials attempting to rigorously investigate the therapeutic effects of music.

Real-time talking with dreamers during REM sleep

A fascinating new window for reserach on dreaming has been opened by four collaborating but independent laboratory groups. The summary of the open source article from Konkoly et al.:

Dreams take us to a different reality, a hallucinatory world that feels as real as any waking experience. These often-bizarre episodes are emblematic of human sleep but have yet to be adequately explained. Retrospective dream reports are subject to distortion and forgetting, presenting a fundamental challenge for neuroscientific studies of dreaming. Here we show that individuals who are asleep and in the midst of a lucid dream (aware of the fact that they are currently dreaming) can perceive questions from an experimenter and provide answers using electrophysiological signals. We implemented our procedures for two-way communication during polysomnographically verified rapid-eye-movement (REM) sleep in 36 individuals. Some had minimal prior experience with lucid dreaming, others were frequent lucid dreamers, and one was a patient with narcolepsy who had frequent lucid dreams. During REM sleep, these individuals exhibited various capabilities, including performing veridical perceptual analysis of novel information, maintaining information in working memory, computing simple answers, and expressing volitional replies. Their responses included distinctive eye movements and selective facial muscle contractions, constituting correctly answered questions on 29 occasions across 6 of the individuals tested. These repeated observations of interactive dreaming, documented by four independent laboratory groups, demonstrate that phenomenological and cognitive characteristics of dreaming can be interrogated in real time. This relatively unexplored communication channel can enable a variety of practical applications and a new strategy for the empirical exploration of dreams.

So...whatcha gonna offer me for this cell phone I stole from you?

Macaque monkeys have learned how to drive a hard bargain.They have learned to barter for food with humans to return stolen possessions according to how highly an object is valued. Here is a brief description by Vignieri of work by Leca et al.:

The use of tokens as a bartering tool in nonhuman primate studies has taught us much about the willingness of nonhuman primates to engage in economic transactions. The question of whether it reflects a phenomenon that might emerge in natural conditions has received less attention. Long-tailed macaques (Macaca fascicularis) living in a Balinese temple regularly steal visitors' possessions and then barter for food with humans anxious to regain their belongings. Leca et al. discovered that they preferentially steal items of high value (for example, digital devices and wallets) over those with low value (for example, empty bags or hairpins) because higher-value food rewards tend to be offered for items that humans value more. The ability to identify high-value objects increases with age and experience, as does the macaques' skill as thieves. The animals in this group have been stealing and trading for more than 30 years, suggesting that the practice is culturally transmitted.

Why cats like catnip...

Interesting work from Uenoyama et al.:

Domestic cats and other felids rub their faces and heads against catnip (Nepeta cataria) and silver vine (Actinidia polygama) and roll on the ground as a characteristic response. While this response is well known, its biological function and underlying mechanism remain undetermined. Here, we uncover the neurophysiological mechanism and functional outcome of this feline response. We found that the iridoid nepetalactol is the major component of silver vine that elicits this potent response in cats and other felids. Nepetalactol increased plasma β-endorphin levels in cats, while pharmacological inhibition of μ-opioid receptors suppressed the classic rubbing response. Rubbing behavior transfers nepetalactol onto the faces and heads of respondents where it repels the mosquito, Aedes albopictus. Thus, self-anointing behavior helps to protect cats against mosquito bites. The characteristic response of cats to nepetalactol via the μ-opioid system provides an important example of chemical pest defense using plant metabolites in nonhuman mammals.

MindBlog Outage

Greetings from Austin Texas, where I live. Winter storm Texas can't handle. Third day of massive power outage, looks like at least one more day to go. One working burner on kitchen gas stove keeping interior at about 50 degrees. No posts until power restored. Roads are solid ice this morning. No further posts until power returns.

The gut microbiome can instruct brain cells to fight neuroinflammation.

I perk up whenever I see a reference relevant to 'inflamaging,' the slow rise of cellular inflammation that accompanies - as I am too well aware in my own case - aging. Neuroflammation is an underlying component of dementias and alzheimer's disease. Sanmarco et al. at Brigham and Women's Hospital in Boston have now discovered a new subset of brain cells that fight inflammation with instructions from the gut microbiome. Here are excerpts from their research brief that are a bit easier to follow than the technical abstreact of the article:

Astrocytes are the most abundant type of cells within the central nervous system (CNS).. Researchers have long assumed that astrocytes’ primary function is to provide nutrients and support for the brain’s more closely scrutinized nerve cells; over the years, however, increasing evidence has shown that astrocytes can also actively promote neurodegeneration, inflammation, and neurological diseases. Now, a team led by researchers from Brigham and Women’s Hospital, has shown that a specific astrocyte sub-population can do the opposite, instead serving a protective, anti-inflammatory function within the brain based on signals regulated by the bacteria that reside in the gut.

The researchers used refined gene- and protein-analysis tools to identify the novel astrocyte subset. The astrocyte population resides close to the meninges (the membrane enclosing the brain) and expresses a protein called LAMP1, along with a protein called TRAIL, which can induce the death of other cells. These features help the LAMP1+TRAIL+ astrocytes limit CNS inflammation by inducing cell death in T-cells that promote inflammation... They found that a particular signaling molecule, called interferon-gamma, regulates TRAIL expression. Moreover, they found that the gut microbiome induces the expression of interferon-gamma in cells that circulate through the body and ultimately reach the meninges, where they can promote astrocyte anti-inflammatory activities.

Understanding the mechanisms driving the anti-inflammatory functions of LAMP1+TRAIL+ astrocytes could enable researchers to develop therapeutic approaches to combat neurological diseases, like multiple sclerosis. For example, they are exploring probiotic candidates that can be used to regulate the astrocytes’ anti-inflammatory activity.

Personal experiences bridge moral and political divides better than facts

From Kubin et al. in PNAS: 

Significance

All Americans are affected by rising political polarization, whether because of a gridlocked Congress or antagonistic holiday dinners. People believe that facts are essential for earning the respect of political adversaries, but our research shows that this belief is wrong. We find that sharing personal experiences about a political issue—especially experiences involving harm—help to foster respect via increased perceptions of rationality. This research provides a straightforward pathway for increasing moral understanding and decreasing political intolerance. These findings also raise questions about how science and society should understand the nature of truth in the era of “fake news.” In moral and political disagreements, everyday people treat subjective experiences as truer than objective facts.

Abstract

Both liberals and conservatives believe that using facts in political discussions helps to foster mutual respect, but 15 studies—across multiple methodologies and issues—show that these beliefs are mistaken. Political opponents respect moral beliefs more when they are supported by personal experiences, not facts. The respect-inducing power of personal experiences is revealed by survey studies across various political topics, a field study of conversations about guns, an analysis of YouTube comments from abortion opinion videos, and an archival analysis of 137 interview transcripts from Fox News and CNN. The personal experiences most likely to encourage respect from opponents are issue-relevant and involve harm. Mediation analyses reveal that these harm-related personal experiences increase respect by increasing perceptions of rationality: everyone can appreciate that avoiding harm is rational, even in people who hold different beliefs about guns, taxes, immigration, and the environment. Studies show that people believe in the truth of both facts and personal experiences in nonmoral disagreement; however, in moral disagreements, subjective experiences seem truer (i.e., are doubted less) than objective facts. These results provide a concrete demonstration of how to bridge moral divides while also revealing how our intuitions can lead us astray. Stretching back to the Enlightenment, philosophers and scientists have privileged objective facts over experiences in the pursuit of truth. However, furnishing perceptions of truth within moral disagreements is better accomplished by sharing subjective experiences, not by providing facts.

You've gotta watch this - A billion year journey of Earth's tectonic plates

The article by Andrews in the New York Times describes the history of tectonic plate theory and brings into vivid focus how us humans are just a transient eye blink in the history of our planet. I pass on a YouTube version of the fascinating animation in the article:

 

MindBlog keeps the blood pumping

Discussion of the therapeutic effects of exercise has been one of the topic threads in MindBlog since its beginning...reporting effects of different styles of exercise on metabolic health, gene expression, markers of aging, etc. Two recent fads have been the "7-minute exercise' and ever more brief forms of intense interval exercises. Parker-Pope now points out the perfect exercises for a 78 year old fart like myself who wants to get up from his computer every hour or so to move and get the blood stirring a bit, but doesn't want to be bouncing  up and down off the floor multiple times. Trainer Chris Jordan now offers the Standing 7- inute workout, suited to bodies of any age, size or fitness level. 

Sensing the presence of gods and spirits across cultures and faiths

A fascinating open source article by Luhrmann et al. showing that what feels real to our senses is shaped by our culture.

Significance

The sensory presence of gods and spirits is central to many of the religions that have shaped human history—in fact, many people of faith report having experienced such events. But these experiences are poorly understood by social scientists and rarely studied empirically. We present a multiple-discipline, multiple-methods program of research involving thousands of people from diverse cultures and religions which demonstrates that two key factors—cultural models of the mind and personal orientations toward the mind—explain why some people are more likely than others to report vivid experiences of gods and spirits. These results demonstrate the power of culture, in combination with individual differences, to shape something as basic as what feels real to the senses.

Abstract

Hearing the voice of God, feeling the presence of the dead, being possessed by a demonic spirit—such events are among the most remarkable human sensory experiences. They change lives and in turn shape history. Why do some people report experiencing such events while others do not? We argue that experiences of spiritual presence are facilitated by cultural models that represent the mind as “porous,” or permeable to the world, and by an immersive orientation toward inner life that allows a person to become “absorbed” in experiences. In four studies with over 2,000 participants from many religious traditions in the United States, Ghana, Thailand, China, and Vanuatu, porosity and absorption played distinct roles in determining which people, in which cultural settings, were most likely to report vivid sensory experiences of what they took to be gods and spirits.

How LSD tweaks our brain synapses to promote social behavior.

For the subset of MindBlog readers that is into the detailed Neuroscience of our behavior, I pass on an interesting article by De Gregorio et al. who use a mouse model to probe LSD's reported enhancement of empathy and social behavior in humans. Here is their significance statement, which is quite technical. If that's not enough for you, click on the link.

Social behavior (SB) is a fundamental hallmark of human interaction. Repeated administration of low doses of the 5-HT2A agonist lysergic acid diethylamide (LSD) in mice enhances SB by potentiating 5-HT2A and AMPA receptor neurotransmission in the mPFC via an increasing phosphorylation of the mTORC1, a protein involved in the modulation of SB. Moreover, the inactivation of mPFC glutamate neurotransmission impairs SB and nullifies the prosocial effects of LSD. Finally, LSD requires the integrity of mTORC1 in excitatory glutamatergic, but not in inhibitory neurons, to produce prosocial effects. This study unveils a mechanism contributing to the role of 5-HT2A agonism in the modulation of SB.