Why The Future of Neuroscience Will Be Emotionless

Hello readers. I've been on vacation for the last several days. Here's an old post from my previous blog WhyWeReason.com to fill the void. It's about a paper by the NYU neuroscientists Joseph LeDoux, who argues that cognitive science needs to rethink how it understands emotions.  

In Phaedrus, Plato likens the mind to a charioteer who commands two horses, one that is irrational and crazed and another that is noble and of good stock. The job of the charioteer is to control the horses to proceed towards Enlightenment and the truth.

Plato’s allegory sparked an idea that perpetuated throughout the next several millennia in western thought: emotion gets in the way of reason. This makes sense to us. When people act out-of-order, they’re irrational. No one was ever accused of being too reasonable. Around the 17th and 18th centuries, however, thinkers began to challenge this idea. David Hume turned the tables on Plato: reason, Hume said, was the slave of the passions. Psychological research of the last few decades not only confirms this view, some of it suggests that emotion is better at deciding.

We know a lot more about how the brain works compared to the ancient Greeks, but a decade into the 21stcentury researchers are still debating which of Plato’s horses is in control, and which one we should listen to.

A couple of recent studies are shedding new light on this age-old discourse. The first comes from Michael Pham and his team at Columbia Business School. The researchers asked participants to make predictions about eight different outcomes ranging from American Idol finalists, to the winners of the 2008 Democratic primary, to the winner of the BCS championship game. They also forecasted the Dow Jones average.

Pham created two groups. He told the first group to go with their guts and the second to think it through. The results were telling. In the American Idol results, for example, the first group correctly predicted the winner 41 percent of the time whereas the second group was only correct 24 percent of the time. The high-trust-in-feeling subjects even predicted the stock market better.

Pham and his team conclude the following:

Results from eight studies show that individuals who had higher trust in their feelings were better able to predict the outcome of a wide variety of future events than individuals who had lower trust in their feelings…. The fact that this phenomenon was observed in eight different studies and with a variety of prediction contexts suggests that this emotional oracle effect is a reliable and generalizable phenomenon. In addition, the fact that the phenomenon was observed both when people were experimentally induced to trust or not trust their feelings and when their chronic tendency to trust or not trust their feelings was simply measured suggests that the findings are not due to any peculiarity of the main manipulation.

Does this mean we should always trust our intuition? It depends. A recent study by Maarten Bos and his team identified an important nuance when it comes to trusting our feelings. They asked one hundred and fifty-six students to abstain from eating or drinking (sans water) for three hours before the study. When they arrived Bos divided his participants into two groups: one that consumed a sugary can of 7-Up and another that drank a sugar-free drink.

After waiting a few minutes to let the sugar reach the brain the students assessed four cars and four jobs, each with 12 key aspects that made them more or less appealing (Bos designed the study so an optimal choice was clear so he could measure of how well they decided). Next, half of the subjects in each group spent four minutes either thinking about the jobs and cars (the conscious thought condition) or watching a wildlife film (to prevent them from consciously thinking about the jobs and cars).

Here’s the BPS Research Digest on the results:

For the participants with low sugar, their ratings were more astute if they were in the unconscious thought condition, distracted by the second nature film. By contrast, the participants who’d had the benefit of the sugar hit showed more astute ratings if they were in the conscious thought condition and had had the chance to think deliberately for four minutes. ‘We found that when we have enough energy, conscious deliberation enables us to make good decisions,’ the researchers said. ‘The unconscious on the other hand seems to operate fine with low energy.’

So go with your gut if your energy is low. Otherwise, listen to your rational horse.

Here’s where things get difficult. By now the debate over the role reason and emotion play in decision-making is well documented. Psychologists have written thousands of papers on the subject. It shows in the popular literature as well. From Antonio Damasio’s Descartes’ Error to Daniel Kahneman’s Thinking, Fast and Slow, the lay audience knows about both the power of thinking without thinking and their predictable irrationalities.

But what exactly is being debated? What do psychologists mean when they talk about emotion and reason? Joseph LeDoux, author of popular neuroscience books including The Emotional Brain and The Synaptic Self, recently published a paper in the journal Neuron that flips the whole debate on its head. “There is little consensus about what emotion is and how it differs from other aspects of mind and behavior, in spite of discussion and debate that dates back to the earliest days in modern biology and psychology.” Yes, what we call emotion roughly correlates with certain parts of the brain, it is usually associated with activity in the amygdala and other systems. But we might be playing a language game, and neuroscientists are reaching a point where an understanding of the brain requires more sophisticated language.

As LeDoux sees it, “If we don’t have an agreed-upon definition of emotion that allows us to say what emotion is… how can we study emotion in animals or humans, and how can we make comparisons between species?” The short answer, according to the NYU professor, is “we fake it.”

With this in mind LeDoux introduces a new term to replace emotion: survival circuits. Here’s how he explains it:

The survival circuit concept provides a conceptualization of an important set of phenomena that are often studied under the rubric of emotion—those phenomena that reflect circuits and functions that are conserved across mammals. Included are circuits responsible for defense, energy/nutrition management, fluid balance, thermoregulation, and procreation, among others. With this approach, key phenomena relevant to the topic of emotion can be accounted for without assuming that the phenomena in question are fundamentally the same or even similar to the phenomena people refer to when they use emotion words to characterize subjective emotional feelings (like feeling afraid, angry, or sad). This approach shifts the focus away from questions about whether emotions that humans consciously experience (feel) are also present in other mammals, and toward questions about the extent to which circuits and corresponding functions that are relevant to the field of emotion and that are present in other mammals are also present in humans. And by reassembling ideas about emotion, motivation, reinforcement, and arousal in the context of survival circuits, hypotheses emerge about how organisms negotiate behavioral interactions with the environment in process of dealing with challenges and opportunities in daily life.

Needless to say, LeDoux’s paper changes things. Because emotion is an unworkable term for science, neuroscientists and psychologists will have to understand the brain on new terms. And when it comes to the reason-emotion debate – which of Plato’s horses we should trust – they will have to rethink certain assumptions and claims. The difficult part is that we humans, by our very nature, cannot help but resort to folk psychology to explain the brain. We deploy terms like soul, intellect, reason, intuition and emotion but these words describe very little. Can we understand the brain even though our words may never suffice? The future of cognitive science might depend on it.

Alena Hovorkova/Shuttershock

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  • Researchers at the Yale School of Medicine successfully restored some functions to pig brains that had been dead for hours.
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  • The research raises many ethical questions and puts to the test our current understanding of death.

The image of an undead brain coming back to live again is the stuff of science fiction. Not just any science fiction, specifically B-grade sci fi. What instantly springs to mind is the black-and-white horrors of films like Fiend Without a Face. Bad acting. Plastic monstrosities. Visible strings. And a spinal cord that, for some reason, is also a tentacle?

But like any good science fiction, it's only a matter of time before some manner of it seeps into our reality. This week's Nature published the findings of researchers who managed to restore function to pigs' brains that were clinically dead. At least, what we once thought of as dead.

What's dead may never die, it seems

The researchers did not hail from House Greyjoy — "What is dead may never die" — but came largely from the Yale School of Medicine. They connected 32 pig brains to a system called BrainEx. BrainEx is an artificial perfusion system — that is, a system that takes over the functions normally regulated by the organ. The pigs had been killed four hours earlier at a U.S. Department of Agriculture slaughterhouse; their brains completely removed from the skulls.

BrainEx pumped an experiment solution into the brain that essentially mimic blood flow. It brought oxygen and nutrients to the tissues, giving brain cells the resources to begin many normal functions. The cells began consuming and metabolizing sugars. The brains' immune systems kicked in. Neuron samples could carry an electrical signal. Some brain cells even responded to drugs.

The researchers have managed to keep some brains alive for up to 36 hours, and currently do not know if BrainEx can have sustained the brains longer. "It is conceivable we are just preventing the inevitable, and the brain won't be able to recover," said Nenad Sestan, Yale neuroscientist and the lead researcher.

As a control, other brains received either a fake solution or no solution at all. None revived brain activity and deteriorated as normal.

The researchers hope the technology can enhance our ability to study the brain and its cellular functions. One of the main avenues of such studies would be brain disorders and diseases. This could point the way to developing new of treatments for the likes of brain injuries, Alzheimer's, Huntington's, and neurodegenerative conditions.

"This is an extraordinary and very promising breakthrough for neuroscience. It immediately offers a much better model for studying the human brain, which is extraordinarily important, given the vast amount of human suffering from diseases of the mind [and] brain," Nita Farahany, the bioethicists at the Duke University School of Law who wrote the study's commentary, told National Geographic.

An ethical gray matter

Before anyone gets an Island of Dr. Moreau vibe, it's worth noting that the brains did not approach neural activity anywhere near consciousness.

The BrainEx solution contained chemicals that prevented neurons from firing. To be extra cautious, the researchers also monitored the brains for any such activity and were prepared to administer an anesthetic should they have seen signs of consciousness.

Even so, the research signals a massive debate to come regarding medical ethics and our definition of death.

Most countries define death, clinically speaking, as the irreversible loss of brain or circulatory function. This definition was already at odds with some folk- and value-centric understandings, but where do we go if it becomes possible to reverse clinical death with artificial perfusion?

"This is wild," Jonathan Moreno, a bioethicist at the University of Pennsylvania, told the New York Times. "If ever there was an issue that merited big public deliberation on the ethics of science and medicine, this is one."

One possible consequence involves organ donations. Some European countries require emergency responders to use a process that preserves organs when they cannot resuscitate a person. They continue to pump blood throughout the body, but use a "thoracic aortic occlusion balloon" to prevent that blood from reaching the brain.

The system is already controversial because it raises concerns about what caused the patient's death. But what happens when brain death becomes readily reversible? Stuart Younger, a bioethicist at Case Western Reserve University, told Nature that if BrainEx were to become widely available, it could shrink the pool of eligible donors.

"There's a potential conflict here between the interests of potential donors — who might not even be donors — and people who are waiting for organs," he said.

It will be a while before such experiments go anywhere near human subjects. A more immediate ethical question relates to how such experiments harm animal subjects.

Ethical review boards evaluate research protocols and can reject any that causes undue pain, suffering, or distress. Since dead animals feel no pain, suffer no trauma, they are typically approved as subjects. But how do such boards make a judgement regarding the suffering of a "cellularly active" brain? The distress of a partially alive brain?

The dilemma is unprecedented.

Setting new boundaries

Another science fiction story that comes to mind when discussing this story is, of course, Frankenstein. As Farahany told National Geographic: "It is definitely has [sic] a good science-fiction element to it, and it is restoring cellular function where we previously thought impossible. But to have Frankenstein, you need some degree of consciousness, some 'there' there. [The researchers] did not recover any form of consciousness in this study, and it is still unclear if we ever could. But we are one step closer to that possibility."

She's right. The researchers undertook their research for the betterment of humanity, and we may one day reap some unimaginable medical benefits from it. The ethical questions, however, remain as unsettling as the stories they remind us of.

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