from the world's big
Whatever you think, you don’t necessarily know your own mind
People think that stereotypes are true but also that it is not acceptable to admit this and therefore say they are false. Moreover, they say this to themselves too, in inner speech.
Do you think racial stereotypes are false? Are you sure? I’m not asking if you’re sure whether or not the stereotypes are false, but if you’re sure whether or not you think that they are. That might seem like a strange question. We all know what we think, don’t we?
Most philosophers of mind would agree, holding that we have privileged access to our own thoughts, which is largely immune from error. Some argue that we have a faculty of ‘inner sense’, which monitors the mind just as the outer senses monitor the world. There have been exceptions, however. The mid-20th-century behaviourist philosopher Gilbert Ryle held that we learn about our own minds, not by inner sense, but by observing our own behaviour, and that friends might know our minds better than we do. (Hence the joke: two behaviourists have just had sex and one turns to the other and says: ‘That was great for you, darling. How was it for me?’) And the contemporary philosopher Peter Carruthers proposes a similar view (though for different reasons), arguing that our beliefs about our own thoughts and decisions are the product of self-interpretation and are often mistaken.
Evidence for this comes from experimental work in social psychology. It is well established that people sometimes think they have beliefs that they don’t really have. For example, if offered a choice between several identical items, people tend to choose the one on the right. But when asked why they chose it, they confabulate a reason, saying they thought the item was a nicer colour or better quality. Similarly, if a person performs an action in response to an earlier (and now forgotten) hypnotic suggestion, they will confabulate a reason for performing it. What seems to be happening is that the subjects engage in unconscious self-interpretation. They don’t know the real explanation of their action (a bias towards the right, hypnotic suggestion), so they infer some plausible reason and ascribe it to themselves. They are not aware that they are interpreting, however, and make their reports as if they were directly aware of their reasons.
Many other studies support this explanation. For example, if people are instructed to nod their heads while listening to a tape (in order, they are told, to test the headphones), they express more agreement with what they hear than if they are asked to shake their heads. And if they are required to choose between two items they previously rated as equally desirable, they subsequently say that they prefer the one they had chosen. Again, it seems, they are unconsciously interpreting their own behaviour, taking their nodding to indicate agreement and their choice to reveal a preference.
Building on such evidence, Carruthers makes a powerful case for an interpretive view of self-knowledge, set out in his book The Opacity of Mind (2011). The case starts with the claim that humans (and other primates) have a dedicated mental subsystem for understanding other people’s minds, which swiftly and unconsciously generates beliefs about what others think and feel, based on observations of their behaviour. (Evidence for such a ‘mindreading’ system comes from a variety of sources, including the rapidity with which infants develop an understanding of people around them.) Carruthers argues that this same system is responsible for our knowledge of our own minds. Humans did not develop a second, inward-looking mindreading system (an inner sense); rather, they gained self-knowledge by directing the outward-looking system upon themselves. And because the system is outward-looking, it has access only to sensory inputs and must draw its conclusions from them alone. (Since it has direct access to sensory states, our knowledge of what we are experiencing is not interpretative.)
The reason we know our own thoughts better than those of others is simply that we have more sensory data to draw on – not only perceptions of our own speech and behaviour, but also our emotional responses, bodily senses (pain, limb position, and so on), and a rich variety of mental imagery, including a steady stream of inner speech. (There is strong evidence that mental images involve the same brain mechanisms as perceptions and are processed like them.) Carruthers calls this the Interpretive Sensory-Access (ISA) theory, and he marshals a huge array of experimental evidence in support of it.
The ISA theory has some startling consequences. One is that (with limited exceptions), we do not have conscious thoughts or make conscious decisions. For, if we did, we would be aware of them directly, not through interpretation. The conscious events we undergo are all sensory states of some kind, and what we take to be conscious thoughts and decisions are really sensory images – in particular, episodes of inner speech. These images might express thoughts, but they need to be interpreted.
Another consequence is that we might be sincerely mistaken about our own beliefs. Return to my question about racial stereotypes. I guess you said you think they are false. But if the ISA theory is correct, you can’t be sure you think that. Studies show that people who sincerely say that racial stereotypes are false often continue to behave as if they are true when not paying attention to what they are doing. Such behaviour is usually said to manifest an implicit bias, which conflicts with the person’s explicit beliefs. But the ISA theory offers a simpler explanation. People think that the stereotypes are true but also that it is not acceptable to admit this and therefore say they are false. Moreover, they say this to themselves too, in inner speech, and mistakenly interpret themselves as believing it. They are hypocrites but not conscious hypocrites. Maybe we all are.
If our thoughts and decisions are all unconscious, as the ISA theory implies, then moral philosophers have a lot of work to do. For we tend to think that people can’t be held responsible for their unconscious attitudes. Accepting the ISA theory might not mean giving up on responsibility, but it will mean radically rethinking it.
This article was originally published at Aeon and has been republished under Creative Commons.
Join The Daily Show comedian Jordan Klepper and elite improviser Bob Kulhan live at 1 pm ET on Tuesday, July 14!
The team caught a glimpse of a process that takes 18,000,000,000,000,000,000,000 years.
- In Italy, a team of scientists is using a highly sophisticated detector to hunt for dark matter.
- The team observed an ultra-rare particle interaction that reveals the half-life of a xenon-124 atom to be 18 sextillion years.
- The half-life of a process is how long it takes for half of the radioactive nuclei present in a sample to decay.
Gender and sexual minority populations are experiencing rising anxiety and depression rates during the pandemic.
- Anxiety and depression rates are spiking in the LGBTQ+ community, and especially in individuals who hadn't struggled with those issues in the past.
- Overall, depression increased by an average PHQ-9 score of 1.21 and anxiety increased by an average GAD-7 score of 3.11.
- The researchers recommended that health care providers check in with LGBTQ+ patients about stress and screen for mood and anxiety disorders—even among those with no prior history of anxiety or depression.
Study findings<p>For the study, <a href="https://link.springer.com/article/10.1007/s11606-020-05970-4" target="_blank">published in the Journal of General Internal Medicine</a><em>, </em>Flentje and her team evaluated survey responses from nearly 2,300 individuals who identified as being in the lesbian, gay, bisexual, transgender, and queer (LGBTQ+) community. Most of the participants were white, while nearly 19 percent identified as a racial or ethnic minority. Multiple genders were represented with cisgender women (27.2 percent) and men (24.6 percent) making up a majority of the participants. Sixty-three percent had been assigned female at birth. For the most part, participants identified their sexual orientations as queer (40.3 percent), gay (36.5 percent), and bisexual (30.3 percent).</p><p>The JGIM study participants were recruited from the 18,000-participant <a href="https://pridestudy.org/" target="_blank">PRIDE Study</a> (Population Research in Identity and Disparities for Equality), which is the first large-scale, long-term national study focusing on American adults who identify as LGBTQ+. It conducts annual questionnaires to understand factors related to health and disease in this population. </p><p>Participants filled out an annual questionnaire (starting in June 2019) and a COVID-19 impact survey this past spring. Flentje noted that on an individual level, some people may not have experienced a big change in anxiety or depression levels, but for others there was. Overall, depression increased by a <a href="https://patient.info/doctor/patient-health-questionnaire-phq-9" target="_blank">PHQ-9 score</a> of 1.21, putting it at 8.31 on average. Anxiety went up by a <a href="https://www.mdcalc.com/gad-7-general-anxiety-disorder-7" target="_blank">GAD-7</a> score of 3.11 to an average of 8.89. Interestingly, the average PHQ-9 scores for those who screened positive for depression at the first 2019 survey decreased by 1.08. Those who screened negative for depression saw their PHQ-9 scores increase by 2.17 on average. As for anxiety, researchers detected no GAD-7 change among the study participants who screened positive for anxiety in the first survey, but did see an overall increase of 3.93 among those who had initially been evaluated as negative for the disorder. </p>
Risks among gender and sexual minorities<span style="display:block;position:relative;padding-top:56.25%;" class="rm-shortcode" data-rm-shortcode-id="fc3fd1ae68b77bbbf58a6995638d6d65"><iframe type="lazy-iframe" data-runner-src="https://www.youtube.com/embed/EnUqDjCqg0A?rel=0" width="100%" height="auto" frameborder="0" scrolling="no" style="position:absolute;top:0;left:0;width:100%;height:100%;"></iframe></span><p>The LGBTQ+ community is a vulnerable population to mental health concerns because of their fear of stigmatization and previous discriminatory experiences.</p> <p>Previous research by the Human Rights Campaign has found "that LGBTQ Americans are more likely than the <a href="https://medicalxpress.com/tags/general+population/" target="_blank">general population</a> to live in poverty and lack access to adequate medical care, paid <a href="https://medicalxpress.com/tags/medical+leave/" target="_blank">medical leave</a>, and basic necessities during the pandemic," said researcher Tari Hanneman, director of the health and aging program at the campaign.</p> <p>"Therefore, it is not surprising to see this increase in anxiety and depression among this population," Hanneman said in the release. "This study highlights the need for <a href="https://medicalxpress.com/tags/health+care+professionals/" target="_blank">health care professionals</a> to support, affirm and provide <a href="https://medicalxpress.com/tags/critical+care/" target="_blank">critical care</a> for the LGBTQ community to manage and maintain their mental health, as well as their physical health, during this pandemic."</p>
What should health care providers do?<p>The authors of the study recommend that health care providers check in with LGBTQ+ patients about stress and screen for mood and anxiety disorders in members of that community—even among those with no prior history of anxiety or depression.</p><p>As cases of COVID-19 continue to mount, the sustained social distancing, potential isolation, economic precariousness, and personal illness, grief, and loss are bound to have increased and varied impacts on mental health. Effective treatments may include individual therapy and medications as well as more large-scale coronavirus support programs like peer-led groups and mindfulness practices. </p><p>"It will be important to find out what happens over time and to identify who is most at risk, so we can be sure to roll out public health interventions to support the mental health of our communities in the best and most effective ways," said Flentje.</p>
What we know about black holes is both fascinating and scary.
- When it comes to black holes, science simultaneously knows so much and so little, which is why they are so fascinating. Focusing on what we do know, this group of astronomers, educators, and physicists share some of the most incredible facts about the powerful and mysterious objects.
- A black hole is so massive that light (and anything else it swallows) can't escape, says Bill Nye. You can't see a black hole, theoretical physicists Michio Kaku and Christophe Galfard explain, because it is too dark. What you can see, however, is the distortion of light around it caused by its extreme gravity.
- Explaining one unsettling concept from astrophysics called spaghettification, astronomer Michelle Thaller says that "If you got close to a black hole there would be tides over your body that small that would rip you apart into basically a strand of spaghetti that would fall down the black hole."