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Try It!: An Experiment about Happiness
Here's a little philosophy/psychology experiment you can try for yourself. It just takes a few minutes, and the rest of this post will make much more sense if you do it before reading further. Go!
How'd it go? Did you think the wholesome mom was happier than the party girl?
To those of you unwilling or unable to go through the interactive video, here's the idea. Two scenarios are described, one with a busy mom, and one with a busy party girl, each similarly stretched a bit thin, but lovin' it. Both women are described as experiencing more or less the same upbeat, satisfied psychological states. But one's changing diapers and one's doing lines of blow. In each case, you're asked whether you'd consider the woman "happy". Then we go through the whole thing again, except that both women are described as having more or less the same anxious, dissatisfied psychological states. And in each case you're asked whether you'd consider the woman "unhappy".
Jonathan Phillips, Luke Misenheimer, and Joshua Knobe found that most subjects were inclined to say the mom was "happy", but not that the party girl was "happy", even though they're described as enjoying the same positive psychological states. Yet when it came to "unhappy" scenarios, folks leaned toward agreement that the mom and party girl were unhappy.
Here's a picture of their results:
Good life = Mom; Bad Life = party girl
Phillips, Misenheimer, and Knobe ran a similar experiment about "love" and "lust" and got similar results. The authors' sumary:
In each case, we found the same basic pattern – with evaluative judgments showing an impact on the use of one concept but not showing an impact on the use of another, apparently similar concept. In particular, people’s evaluative judgments appear to be playing a role in attributions of happiness, love and valuing, but not in attributions of unhappiness, lust and thinking good.
We are not at all sure why these different concepts differ in this way, but it does seem that there is some broader principle or generalization to be found here does. Perhaps the matter can be addressed in future research.
Interesting stuff. Let's talk about the happiness result, and me.
When I went through the interactive video, I didn't conform to pattern they found in attributions of happiness and unhappiness. I was inclined to take the party girl's word for it, so I mostly agreed she was happy, just as I did with them mom. Still, I felt the pull of penalizing the party girl. She's shallow, she's shitty to her friends, she's doing lots of drugs. I don't think this combination generally does lead to happiness, so I did swiftly entertain and reject the idea she only thinks she feels great when she considers her life as a whole, but really she's hollow inside. Notably, the thought that the busy mom might be deluded or suffering from some sort of false consciousness didn't cross my mind.
Interestingly, in the second round, I agreed less that the mom was unhappy. Why? I dunno. I swiftly entertained but did not reject the idea that there's more to happiness than feelings and self-evaluation, and that probably she gets an abiding sense meaning from motherhood and that's got to count for something. I suspect I was just inclined to go easier on mom, probably because she fits a certain normative cultural ideal for womanhood and I'm an unwitting instrument of the patriarchy. It goes by very quickly. I'm not proud.
What explains the pattern? My guess is that there's a few probably intermingled things going on when people won't agree that the party girl is happy.
The first thing is that we've got implicit theories of happiness, both descriptive and normative. My impulse, which I resisted, was to refuse to agree that party rocker is happy on the grounds of my descriptive theory of happiness. I'm sure lots of folks don't resist this impulse. They think it's just really empirically unlikely that somebody who leads this sort of life really feels great about everything. But they don't think the same is true of the mom. Her life, as depicted, seems a not-at-all unlikely path to happiness.
I think Phillips, Misenheimer, and Knobe are a little too quick to ascribe unwillingness to agree that the party girl is happy to "evaluative judgments,' rather than implicit descriptive theories of happiness. Probably that's because they set up the whole experiment to try to elicit the judgment that one life was "bad" and one was "good". But you don't have to evaluate these lives as either "good" or "bad" in order to think that one might be more likely to lead to happiness.
That said, I think our normative theories of happiness -- our implicit beliefs about the sort of behavior that ought to be rewarded with happiness -- probably drive our descriptive theories more than the other way around. I suspect a lot of us (conservatives, mostly) like to think that we live in a universe in which people tend to get their just desserts. In which case, we'll be inclined to think that people who ought not to be rewarded with happiness aren't, as a matter of fact.
Most people haven't pickled themselves in "happiness research" for the past half-decade as I have, so my responses to these scenarios might be pretty idiosyncratic. But perhaps not as idionsyncratic as I'd like. My own descriptive theory of happiness, were I to lay it out, incorporates research which says that parental duties are fairly miserable and that kids are a drag on life satisfaction, especially for single parents. Yet, in the heat of the moment, this part of my descriptive theory wasn't activated by the description of the mom. I guess this partly has to do with the fact that she is depicted as a woman of fairly high socio-economic status, and it just didn't come to mind that she might not have a partner or might have trouble making ends meet. Perhaps more importantly, patriarchy. Seriously. My hunch is that the descriptive theory I brought to the experiment was far from my full, reflective, descriptive theory, but was instead a culturally-common folk theory, according to which there's little reason to suspect that mothers who say they feel great really aren't. It's what women are supposed to do. So naturally they'd be happy doing it. (Here's that quick step from the normative to the positive.) So what I actually knew stayed buried.
Last, I think the pattern Phillips, Misenheimer, and Knobe found in ascriptions of happiness/unhappiness and love/lust reflects the fact that we're more likely to deceive ourselves and others about culturally-idealized psychological states we aspire to achieve -- e.g., happiness, love -- than about states we hope to escape or rise above -- e.g, unhappiness, lust.
Some people are hopelessly romantic about happiness and love. Many of us fantasize about happiness and love. But not about unhappiness and lust. We're too well acquainted. Some people are even ideological about happiness and love. In our culture, to judge someone happy is to more or less validate the way the've lived life. If I need to feel validated in this way, I may try to convince myself and others that I'm happy, even if I'm not. We all recognize that happiness and love are idealized states of grace, greatly to be desired, and that we're all subject to certain illusions about them. We know that people sometimes try to fake it 'til they make it, and that we sometimes try to impress one another with claims of happiness and love. I'm reminded of Utah, which ranks tops among the states both in self-reported happiness and anti-depressant use. In contrast, we mostly keep signs of our unhappiness and lust to ourselves, if we can help it. They're not impressive, usually.
The more we're convinced that to judge someone happy is to validate the way they've lived life, the more we'll resist judging happy those who live the sort of lives we don't think very highly of. I think this is the sort of thing the authors have in mind when they talk about the effect of our "evaluative judgments" on our ascriptions of psychological states. I don't doubt that this is a good part of what's going on. But I also don't think these experiments succeed in getting us very far toward isolating the role of these evaluative judgments from descriptive judgments grounded in folk theories of happiness, or judgments about the trustworthiness of self-reports about psychological states correlated with culturally idealized emotions.
What is human dignity? Here's a primer, told through 200 years of great essays, lectures, and novels.
- Human dignity means that each of our lives have an unimpeachable value simply because we are human, and therefore we are deserving of a baseline level of respect.
- That baseline requires more than the absence of violence, discrimination, and authoritarianism. It means giving individuals the freedom to pursue their own happiness and purpose.
- We look at incredible writings from the last 200 years that illustrate the push for human dignity in regards to slavery, equality, communism, free speech and education.
The inherent worth of all human beings<p>Human dignity is the inherent worth of each individual human being. Recognizing human dignity means respecting human beings' special value—value that sets us apart from other animals; value that is intrinsic and cannot be lost.</p> <p>Liberalism—the broad political philosophy that organizes society around liberty, justice, and equality—is rooted in the idea of human dignity. Liberalism assumes each of our lives, plans, and preferences have some unimpeachable value, not because of any objective evaluation or contribution to a greater good, but simply because they belong to a human being. We are human, and therefore deserving of a baseline level of respect. </p> <p>Because so many of us take human dignity for granted—just a fact of our humanness—it's usually only when someone's dignity is ignored or violated that we feel compelled to talk about it. </p> <p>But human dignity means more than the absence of violence, discrimination, and authoritarianism. It means giving individuals the freedom to pursue their own happiness and purpose—a freedom that can be hampered by restrictive social institutions or the tyranny of the majority. The liberal ideal of the good society is not just peaceful but also pluralistic: It is a society in which we respect others' right to think and live differently than we do.</p>
From the 19th century to today<p>With <a href="https://books.google.com/ngrams/graph?year_start=1800&year_end=2019&content=human+dignity&corpus=26&smoothing=3&direct_url=t1%3B%2Chuman%20dignity%3B%2Cc0" target="_blank" rel="noopener noreferrer">Google Books Ngram Viewer</a>, we can chart mentions of human dignity from 1800-2019.</p><img type="lazy-image" data-runner-src="https://assets.rebelmouse.io/eyJhbGciOiJIUzI1NiIsInR5cCI6IkpXVCJ9.eyJpbWFnZSI6Imh0dHBzOi8vYXNzZXRzLnJibC5tcy8yNDg0ODU0My9vcmlnaW4ucG5nIiwiZXhwaXJlc19hdCI6MTY1MTUwMzE4MX0.bu0D_0uQuyNLyJjfRESNhu7twkJ5nxu8pQtfa1w3hZs/img.png?width=980" id="7ef38" class="rm-shortcode" data-rm-shortcode-id="9974c7bef3812fcb36858f325889e3c6" data-rm-shortcode-name="rebelmouse-image" />
American novelist, writer, playwright, poet, essayist and civil rights activist James Baldwin at his home in Saint-Paul-de-Vence, southern France, on November 6, 1979.
Credit: Ralph Gatti/AFP via Getty Images
The future of dignity<p>Around the world, people are still working toward the full and equal recognition of human dignity. Every year, new speeches and writings help us understand what dignity is—not only what it looks like when dignity is violated but also what it looks like when dignity is honored. In his posthumous essay, Congressman Lewis wrote, "When historians pick up their pens to write the story of the 21st century, let them say that it was your generation who laid down the heavy burdens of hate at last and that peace finally triumphed over violence, aggression and war."</p> <p>The more we talk about human dignity, the better we understand it. And the sooner we can make progress toward a shared vision of peace, freedom, and mutual respect for all. </p>
A new study finds surprising evidence of the self-evolution of urban foxes.
- A study from the University of Glasgow finds urban foxes evolved differently compared to rural foxes.
- The skulls of the urban foxes are adapted to scavenging for food rather than hunting it.
- The evolutionary changes correspond to Charles Darwin's "domestication syndrome."
How much can living in the city change you? If you were an urban fox, you could be evolving yourself to a whole new stage and becoming more like a dog, according to a fascinating new study.
Researchers compared skulls from rural foxes around London with foxes who lived inside the city and found important variations. Rural foxes showed adaptation for speed and hunting after quick, small prey, while urban fox skulls exhibited changes that made it easier for them to scavenge, looking through human refuse for food, rather than chasing it. Their snouts were shorter and stronger, making it easier to open packages and chew up leftovers. They also have smaller brains, not meant for hunting but for interacting with stationary food sources, reports Science magazine.
Interestingly, there was much similarity found between the male and female skulls of the urban foxes.
The observed changes correspond to what Charles Darwin called the "domestication syndrome," comprised of traits that go along with an animal's transition from being wild, to tamed, to domesticated.
The study was led by Kevin Parsons, an evolutionary biologist at the University of Glasgow.
"What's really fascinating here is that the foxes are doing this to themselves," Parsons told the BBC. "This is the result of foxes that have decided to live near people, showing these traits that make them look more like domesticated animals."
The researchers are not suggesting you should go out and get a fox as a house-pet just yet. But they are seeing the evolutionary process taking place that's moving the urban foxes along the path towards becoming more like dogs and cats, explained the study's co-author Dr. Andrew Kitchener from National Museums Scotland.
A fox beneath a tree in Greenwich park, south east London on May 14, 2020.
Photo by Glyn KIRK / AFP
"Some of the basic environmental aspects that may have occurred during the initial phases of domestication for our current pets, like dogs and cats, were probably similar to the conditions in which our urban foxes and other urban animals are living today," said Kitchener. "So, adapting to life around humans actually primes some animals for domestication."
The specimen came from the National Museum Scotland's collection of around 1,500 fox skulls.
You can read the study in the Proceedings of the Royal Society B.
A fox at the LV County Championship, Division two match between Surrey and Derbyshire at The Brit Oval on April 9, 2010 in London, England.
Photo by Clive Rose/Getty Images
Is Bitcoin akin to 'digital gold'?
- In October, PayPal announced that it would begin allowing users to buy, sell, and hold cryptocurrencies.
- Other major fintech companies—Square, Fidelity, SoFi—have also recently begun investing heavily in cryptocurrencies.
- While prices are volatile, many investors believe cryptocurrencies are a relatively safe bet because blockchain technology will prove itself over the long term.
Presentation slide from Sanja Kon's presentation on the evolution of money at 2020 Web Summit
Credit: Sanja Kon<p>The move came shortly after the payments company Square invested $50 million into Bitcoin, and after Fidelity announced that it was opening a Bitcoin fund into which qualified purchasers could invest <a href="https://www.bloomberg.com/news/articles/2020-08-26/fidelity-launches-inaugural-bitcoin-fund-for-wealthy-investors" target="_blank">(minimum investment: $100,000)</a>. Together, this institutional backing might have something to do with Bitcoin's recent surge back to near its 2017 price peak of $19,783. (Bitcoin is listed at 19,384.30 as of Dec. 3.)<br></p>
Presentation slide from Sanja Kon's presentation on the evolution of money at 2020 Web Summit
Credit: Sanja Kon<p>But more importantly, it suggests cryptocurrencies might soon have the opportunity to prove themselves in real-world use cases. After all, skeptics have long doubted the ability of cryptocurrencies to go mainstream as a form of everyday payment. But people seem increasingly comfortable with digital payment systems.</p><p style="margin-left: 20px;">"The entire world is going to come into digital first," Schulman said at Web Summit, adding that PayPal's services already go hand-in-hand with cryptocurrencies. "As we thought about it, digital wallets are a natural complement to digital currencies. We've got over 360 million digital wallets and we need to embrace cryptocurrencies."</p><p>Sanja Kon, vice president of global partnerships at the cryptocurrency payments processor company UTRUST, also spoke at Web Summit about the increasing adoption of digital payments:</p><p style="margin-left: 20px;">"Physical cash is becoming more and more obsolete. And the next step in the evolution is digital currency."</p><p>Kon noted some of the inherent advantages of cryptocurrencies, namely ownership. </p><p style="margin-left: 20px;">"For many people, this is really the main benefit of cryptocurrency: Users owning cryptocurrencies are able to control how they spend their money without dealing with any intermediary authority like a bank or a government, for example," Kon said, adding that there are no bank fees associated with cryptocurrencies, and that international transaction fees are significantly lower than wire transfers of fiat currency.</p><p>Kon said cryptocurrencies have unique growth opportunities in areas where people aren't integrated into modern banking systems:</p><p style="margin-left: 20px;">"With cryptocurrencies and blockchain, with the use of just a smartphone and access to internet, Bitcoin and cryptocurrencies can be available to populations of people and users without access to the traditional banking system."</p>
Bitcoin as 'digital gold'<p>Still, it could take years for people to start using cryptocurrencies for everyday purchases on a large scale. Despite this, many cryptocurrency advocates see digital currencies, particularly Bitcoin, as a way to store value—digital gold, essentially.</p><p style="margin-left: 20px;">"I don't think Bitcoin is going to be used as a transactional currency anytime in the next five years," billionaire investor Mike Novogratz recently told <a href="https://www.bloomberg.com/news/articles/2020-10-23/novogratz-says-bitcoin-is-digital-gold-not-a-currency-for-now?srnd=markets-vp" target="_blank">Bloomberg</a>. "Bitcoin is being used as a store of value. [...] "Bitcoin as a gold, as digital gold, is just going to keep going higher. More and more people are going to want it as some portion of their portfolio."</p><p>There are obvious parallels between gold and Bitcoin: Both are mined, do not degrade over time, are finite in supply, and aren't directly tied to the value of fiat currency, making them <a href="https://www.reuters.com/article/us-gold-inflation/gold-as-an-inflation-hedge-well-sort-of-idUSKCN1GD516" target="_blank" rel="noopener noreferrer">relatively invulnerable to inflation</a>. The obvious objection is that the price of Bitcoin, and cryptocurrencies in general, is far more volatile than gold.</p><p>But for investors who believe the inherent value of cryptocurrency technology will prove itself over the long term, these price fluctuations are just bumps on the long road to the future of currency. </p><p style="margin-left: 20px;">"It's no longer a debate if crypto is a thing, if Bitcoin is an asset, if the blockchain is going to be part of the financial infrastructure," Novogratz said. "It's not if, it's when, and so every single company has to have a plan now."</p>
Singapore has approved the sale of a lab-grown meat product in an effort to secure its food supplies against disease and climate change.
Approve for your dining pleasure<span style="display:block;position:relative;padding-top:56.25%;" class="rm-shortcode" data-rm-shortcode-id="dd3f57f8baf14e654812d30a309d1f17"><iframe type="lazy-iframe" data-runner-src="https://www.youtube.com/embed/307gysA18_E?rel=0" width="100%" height="auto" frameborder="0" scrolling="no" style="position:absolute;top:0;left:0;width:100%;height:100%;"></iframe></span><p><a href="https://www.ju.st/en-us" target="_blank" rel="noopener noreferrer">Eat Just</a>, a company that produces animal-alternative food products, announced the news earlier this week. In what the company is calling a world first, Singapore has given it permission for a small-scale commercial launch of their GOOD Meat brand product line. For the initial run, the cultured chicken meat will be sold as an ingredient in "chicken bites."</p><p>"Singapore has long been a leader in innovation of all kinds, from information technology to biologics to now leading the world in building a healthier, safer food system. I'm sure that our regulatory approval for cultured meat will be the first of many in Singapore and in countries around the globe," Josh Tetrick, co-founder and CEO of Eat Just, <a href="https://www.businesswire.com/news/home/20201201006251/en/Eat-Just-Granted-World%E2%80%99s-First-Regulatory-Approval-for-Cultured-Meat" target="_blank" rel="noopener noreferrer">said in a release</a>.</p><p>According to the release, Eat Just underwent an extensive safety review by the Singapore Food Agency. It provided officials "details on the purity, identity and stability of chicken cells during the manufacturing process, as well as a detailed description of the manufacturing process which demonstrated that harvested cultured chicken met quality controls and a rigorous food safety monitoring system." It also demonstrated the consistency of its production by running more than 20 cycles in its 1,200-liter bioreactors.</p><p>While Eat Just did not offer details on its propriety process, it likely follows <a href="https://www.newscientist.com/article/mg24032080-400-accelerating-the-cultured-meat-revolution/" target="_blank" rel="noopener noreferrer">one similar to other lab-grown meats</a>. It starts with muscle cell samples drawn from a living animal. Technicians then isolate stem cells from the sample and culture them <em>in vitro</em>. These cultured stem cells are then placed in a bioreactor, essentially a fermenter for fleshy cells. The bioreactor contains scaffolding materials to keep the growing tissue from falling apart as well as a growth material—the sugars, salts, and other nutrients the tissue needs to grow. As the cells grow, they begin to differentiate into the muscle, fat, and other cells of meat tissue. Once grown, the tissues are formed into a meat product to be shipped to restaurants and supermarkets.</p>
An abattoir abatement?<img type="lazy-image" data-runner-src="https://assets.rebelmouse.io/eyJhbGciOiJIUzI1NiIsInR5cCI6IkpXVCJ9.eyJpbWFnZSI6Imh0dHBzOi8vYXNzZXRzLnJibC5tcy8yNDg2Mjg5OS9vcmlnaW4uanBnIiwiZXhwaXJlc19hdCI6MTYyODg1NDI3N30.AYmFJfWQbPjK-o1IatyFHL-OLjcfXBMmQKYyvz4oT3s/img.jpg?width=980" id="8a82d" class="rm-shortcode" data-rm-shortcode-id="93f824fe4c6f397ab2b65e4665847e71" data-rm-shortcode-name="rebelmouse-image" />
A graph showing the number of animals slaughtered in the United States per year from 1961–2018.
Credit: Our World in Data<p>Singapore's approval is an important step in support for clean meats—so-called because they don't require animal slaughter and would likely leave a reduced carbon footprint—but hurdles remain before widespread adoption is possible.</p><p>The most glaring is the price. The first lab-grown hamburger was eaten in London in 2013. <a href="https://www.bbc.com/news/science-environment-23576143" target="_blank" rel="noopener noreferrer">It cost roughly $330,000</a>. As with any new technology, investment, iteration, and improved manufacturing will see the price drop substantially and quickly. For comparison, Eat Just's chicken will be priced equivalent to premium chicken.</p><p>Other hurdles include up-scaling production, <a href="https://www.nature.com/articles/d41586-019-00373-w" target="_blank" rel="noopener noreferrer">the need for further research</a>, and developing techniques to reliably produce in-demand meats such as fish and beef. Finally, not all countries may be as receptive as Singapore. Countries with large, entrenched meat industries may protect this legacy industry through a protracted and difficult regulatory process. Though, the meat industry itself is investing in lab-grown meat. Tyson Foods, for example, has <a href="https://euromeatnews.com/Article-Tyson-Foods-announces-investment-in-clean-meat/697" target="_blank" rel="noopener noreferrer">invested in the food-tech startup Memphis Meats</a>, the company that debuted the world's first beef meatball.</p><p>"I would imagine what will happen is the U.S., Western Europe and others will see what Singapore has been able to do, the rigours of the framework that they put together. And I would imagine that they will try to use it as a template to put their own framework together," <a href="https://www.reuters.com/article/us-eat-just-singapore/singapore-approves-sale-of-lab-grown-meat-in-world-first-idUSKBN28C06Z" target="_blank" rel="noopener noreferrer">Tetrick told Reuter's during an interview</a>.</p><p>Regardless of the challenges, the demand for meat substitutes is present and growing. In 2020, plant-based substitutes like Beyond Meat and Impossible foods <a href="https://bigthink.com/coronavirus/plant-based-meat" target="_self">gained a significant foothold in supermarkets</a> as meat-packing factories became coronavirus hotspots. The looming threat of climate change has also turned people away from meat as animal products. Livestock production is environmentally taxing and leaves <a href="http://css.umich.edu/factsheets/carbon-footprint-factsheet" target="_blank" rel="noopener noreferrer">a much larger carbon footprint</a> than grain and vegetable production. </p><p>Then there's the moral concern of animal cruelty. In 2018 alone, 302 million cows, 656 million turkeys, 1.48 billion pigs, and a gob-smacking 68 billion chickens were <a href="https://ourworldindata.org/grapher/animals-slaughtered-for-meat" target="_blank" rel="noopener noreferrer">slaughtered for meat worldwide</a>. And those figures do not include chickens killed in dairy or egg production.</p><p>If brought to scale and widely available, clean meats could become serious competitors to traditional meat. <a href="https://bigthink.com/technology-innovation/meat-alternatives" target="_self">One report has even predicted</a> that 60 percent of the meat people eat by 2040 won't come from slaughtered animals. It could be just the thing for people looking for a meat substitute but who find tofurkey as distasteful as, well tofurkey.</p>