Archive for the ‘Mental Health’ Category

This Savage Love column got my attention. As with Dear Abby, Ask Marylin, or indeed any advice column, I surmise that questions are edited for publication. Still, a couple minor usage errors attracted my eye, which I can let go without further chastising comment. More importantly, question and answer both employ a type of Newspeak commonplace among those attuned to identity politics. Those of us not struggling with identity issues may be less conversant with this specialized language, or it could be a generational thing. Coded speech is not unusual within specialized fields of endeavor. My fascination with nomenclature and neologisms makes me pay attention, though I’m not typically an adopter of hip new coin.

The Q part of Q&A never actually asks a question but provides context to suggest or extrapolate one, namely, “please advise me on my neuro-atypicality.” (I made up that word.) While the Q acknowledges that folks on the autism spectrum are not neurotypical, the word disability is put in quotes (variously, scare quotes, air quotes, or irony quotes), meaning that it is not or should not be considered a real or true disability. Yet the woman acknowledges her own difficulty with social signaling. The A part of Q&A notes a marked sensitivity to social justice among those on the spectrum, acknowledges a correlation with nonstandard gender identity (or is it sexual orientation?), and includes a jibe that standard advice is to mimic neurotypical behaviors, which “tend to be tediously heteronormative and drearily vanilla-centric.” The terms tediously, drearily , and vanilla push unsubtly toward normalization and acceptance of kink and aberrance, as does Savage Love in general. I wrote about this general phenomenon in a post called “Trans is the New Chic.”

Whereas I have no hesitation to express disapproval of shitty people, shitty things, and shitty ideas, I am happy to accept many mere differences as not caring two shits either way. This question asks about something fundamental human behavior: sexual expression. Everyone needs an outlet, and outliers (atypicals, nonnormatives, kinksters, transgressors, etc.) undoubtedly have more trouble than normal folks. Unless living under a rock, you’ve no doubt heard and/or read theories from various quarters that character distortion often stems from sexual repression or lack of sexual access, which describes a large number of societies historical and contemporary. Some would include the 21st-century U.S. in that category, but I disagree. Sure, we have puritanical roots, recent moral panic over sexual buffoonery and crimes, and a less healthy sexual outlook than, say, European cultures, but we’re also suffused in licentiousness, Internet pornography, and everyday seductions served up in the media via advertising, R-rated cinema, and TV-MA content. It’s a decidedly mixed bag.

Armed with a lay appreciation of sociology, I can’t help but to observe that humans are a social species with hierarchies and norms, not as rigid or prescribed perhaps as with insect species, but nonetheless possessing powerful drives toward consensus, cooperation, and categorization. Throwing open the floodgates to wide acceptance of aberrant, niche behaviors strikes me as swimming decidedly upstream in a society populated by a sizable minority of conservatives mightily offended by anything falling outside the heteronormative mainstream. I’m not advocating either way but merely observing the central conflict.

All this said, the thing that has me wondering is whether autism isn’t itself an adaptation to information overload commencing roughly with the rise of mass media in the early 20th century. If one expects that the human mind is primarily an information processor and the only direction is to process ever more information faster and more accurately than in the past, well, I have some bad news: we’re getting worse at it, not better. So while autism might appear to be maladaptive, filtering out useless excess information might unintuitively prove to be adaptive, especially considering the disposition toward analytical, instrumental thinking exhibited by those on the spectrum. How much this style of mind is valued in today’s world is an open question. I also don’t have an answer to the nature/nurture aspect of the issue, which is whether the adaptation/maladaptation is more cultural or biological. I can only observe that it’s on the rise, or at least being recognized and diagnosed more frequently.

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I watched a documentary on Netflix called Jim & Andy (2017) that provides a glimpse behind the scenes of the making of Man on the Moon (1999) where Jim Carrey portrays Andy Kaufman. It’s a familiar story of art imitating life (or is it life imitating art?) as Carrey goes method and essentially channels Kaufman and Kaufman’s alter ego Tony Clifton. A whole gaggle of actors played earlier incarnations of themselves in Man on the Moon and appeared as themselves (without artifice) in Jim & Andy, adding another weird dimension to the goings on. Actors losing themselves in roles and undermining their sense of self is hardly novel. Regular people lose themselves in their jobs, hobbies, media hype, glare of celebrity, etc. all the time. From an only slightly broader perspective, we’re all merely actors playing roles, shifting subtly or dramatically based on context. Shakespeare observed it centuries ago. However, the documentary points to a deeper sense of unreality precisely because Kaufman’s principal shtick was to push discomfiting jokes/performances beyond the breaking point, never dropping the act to let his audience in on the joke or provide closure. It’s a manifestation of what I call the Disorientation Protocol.

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What is more tantalizing and enticing than a secret? OK, probably sex appeal, but never mind that for now. Secrets confer status on the keeper and bring those on whom the secret is bestowed into an intimate (nonsexual, for you dirty thinkers) relationship with the secret sharer. I remember the sense of relief and quiet exhilaration when the Santa Claus story was finally admitted by my parents to be a hoax untrue. I had already ceased to really believe in it/him but wasn’t yet secure enough as a 6- or 7-year-old (or whenever it was) to assert it without my parents’ confirmation. And it was a secret I withheld from my younger siblings, perhaps my first instruction on when lying was acceptable, even looked upon approvingly. Similarly, I remember how it felt to be told about sex for the first time by older kids (now you can go there, you cretins) and thus realize that my parents (and everyone else’s) had done the dirty — multiple times even for families with more than one kid. I was the possessor of secret knowledge, and everyone figured out quickly that it was best to be discreet about it. It may have been the first open secret. Powerful stuff, as we were to learn later in our hormone-addled adolescence. In early adulthood, I also began to assert my atheism, which isn’t really a secret but still took time to root fully. From my mature perspective, others who believe in one sky-god or another look like the kids who at a tender age still believe in Santa Claus and the Easter Bunny. I don’t go out of my way to dispel anyone’s faith.

Even as adults, those of us who enjoy secret knowledge feel a bit of exhilaration. We know what goes on (a little or a lot) behind the scenes, behind the curtain, in the backrooms and dark places. It may also mean that we know how the proverbial sausage is made, which is far less special. National security clearance, operating at many levels of access, may be the most obvious example, or maybe it’s just being a bug on the wall in the dugout or locker room during a pro sports contest. Being within the circle of intimates is intoxicating, though the circumstances that gets one into the circle may be rather mundane, and those on the outside may look oddly pathetic.

The psychology behind secret knowledge functions prominently with conspiracy theories. Whether the subject is political assassinations, Bigfoot or the Loch Ness Monster, the moon landings, Area 51 and alien abduction, chemtrails/contrails, or 9/11, one’s personal belief and pet theory inescapably confers special status, especially as unacknowledged or unaccepted truth. Often, as others seek to set the record straight, one digs in to defend cherished beliefs. It’s an elixir,  a dangerous cycle that traps people in contrafactual cliques. So we have flat Earthers, birthers, 9/11 truthers, creationists, climate change deniers, etc. (I count myself among one of those groups, BTW. Figure it out for yourself.) The range of interpretations floated in the political realm with respect to the machinations of the two parties and the White House boggle my mind with possibilities. However, I’m squarely outside those circles and feel no compulsion to decide what I believe when someone asserts secret knowledge from inside the circle. I float comfortably above the fray. Similarly, with so much fake news pressing for my attention, I consciously hold quite a lot of it in abeyance until time sorts it out for me.

Here’s the last interesting bit I am lifting from Anthony Gidden’s The Consequences of Modernity. Then I will be done with this particular book-blogging project. As part of Gidden’s discussion of the risk profile of modernity, he characterizes risk as either objective or perceived and further divides in into seven categories:

  1. globalization of risk (intensity)
  2. globalization of risk (frequency)
  3. environmental risk
  4. institutionalized risk
  5. knowledge gaps and uncertainty
  6. collective or shared risk
  7. limitations of expertise

Some overlap exists, and I will not distinguish them further. The first two are of primary significance today for obvious reasons. Although the specter of doomsday resulting from a nuclear exchange has been present since the 1950s, Giddens (writing in 1988) provides this snapshot of today’s issues:

The sheer number of serious risks in respect of socialised nature is quite daunting: radiation from major accidents at nuclear power-stations or from nuclear waste; chemical pollution of the seas sufficient to destroy the phytoplankton that renews much of the oxygen in the atmosphere; a “greenhouse effect” deriving from atmospheric pollutants which attack the ozone layer, melting part of the ice caps and flooding vast areas; the destruction of large areas of rain forest which are a basic source of renewable oxygen; and the exhaustion of millions of acres of topsoil as a result of widespread use of artificial fertilisers. [p. 127]

As I often point out, these dangers were known 30–40 years ago (in truth, much longer), but they have only worsened with time through political inaction and/or social inertia. After I began to investigate and better understand the issues roughly a decade ago, I came to the conclusion that the window of opportunity to address these risks and their delayed effects had already closed. In short, we’re doomed and living on borrowed time as the inevitable consequences of our actions slowly but steadily manifest in the world.

So here’s the really interesting part. The modern worldview bestows confidence borne out of expanding mastery of the built environment, where risk is managed and reduced through expert systems. Mechanical and engineering knowledge figure prominently and support a cause-and-effect mentality that has grown ubiquitous in the computing era, with its push-button inputs and outputs. However, the high modern outlook is marred by overconfidence in our competence to avoid disaster, often of our own making. Consider the abject failure of 20th-century institutions to handle geopolitical conflict without devolving into world war and multiple genocides. Or witness periodic crashes of financial markets, two major nuclear accidents, and numerous space shuttles and rockets destroyed. Though all entail risk, high-profile failures showcase our overconfidence. Right now, engineers (software and hardware) are confident they can deliver safe self-driving vehicles yet are blithely ignoring (says me, maybe not) major ethical dilemmas regarding liability and technological unemployment. Those are apparently problems for someone else to solve.

Since the start of the Industrial Revolution, we’ve barrelled headlong into one sort of risk after another, some recognized at the time, others only apparent after the fact. Nuclear weapons are the best example, but many others exist. The one I raise frequently is the live social experiment undertaken with each new communications technology (radio, cinema, telephone, television, computer, social networks) that upsets and destabilizes social dynamics. The current ruckus fomented by the radical left (especially in the academy but now infecting other environments) regarding silencing of free speech (thus, thought policing) is arguably one concomitant.

According to Giddens, the character of modern risk contrasts with that of the premodern. The scale of risk prior to the 17th century was contained and expectation of social continuity was strong. Risk was also transmuted through magical thinking (superstition, religion, ignorance, wishfulness) into providential fortuna or mere bad luck, which led to feelings of relative security rather than despair. Modern risk has now grown so widespread, consequential, and soul-destroying, situated at considerable remove leading to feelings of helplessness and hopelessness, that those not numbed by the litany of potential worries afflicting daily life (existential angst or ontological insecurity) often develop depression and other psychological compulsions and disturbances. Most of us, if aware of globalized risk, set it aside so that we can function and move forward in life. Giddens says that this conjures up anew a sense of fortuna, that our fate is no longer within our control. This

relieves the individual of the burden of engagement with an existential situation which might otherwise be chronically disturbing. Fate, a feeling that things will take their own course anyway, thus reappears at the core of a world which is supposedly taking rational control of its own affairs. Moreover, this surely exacts a price on the level of the unconscious, since it essentially presumes the repression of anxiety. The sense of dread which is the antithesis of basic trust is likely to infuse unconscious sentiments about the uncertainties faced by humanity as a whole. [p. 133]

In effect, the nature of risk has come full circle (completed a revolution, thus, revolutionized risk) from fate to confidence in expert control and back to fate. Of course, a flexibility of perspective is typical as situation demands — it’s not all or nothing — but the overarching character is clear. Giddens also provides this quote by Susan Sontag that captures what he calls the low-probability, high-consequence character of modern risk:

A permanent modern scenario: apocalypse looms — and it doesn’t occur. And still it looms … Apocalypse is now a long-running serial: not ‘Apocalypse Now,’ but ‘Apocalypse from now on.’ [p. 134]

Commentary on the previous post poses a challenging question: having perceived that civilization is set on a collision course with reality, what is being done to address that existential problem? More pointedly, what are you doing? Most rubes seem to believe that we can technofix the problem, alter course and set off in a better, even utopian direction filled with electronic gadgetry (e.g., the Internet of things), death-defying medical technologies (as though that goal were even remotely desirable), and an endless supply of entertainments and ephemera curated by media shilling happy visions of the future (in high contrast with actual deprivation and suffering). Realists may appreciate that our charted course can’t be altered anymore considering the size and inertia of the leviathan industrial civilization has become. Figuratively, we’re aboard the RMS Titanic, full steam ahead, killer iceberg(s) looming in the darkness. The only option is to see our current path through to its destination conclusion. Maybe there’s a middle ground between, where a hard reset foils our fantasies but at least allows (some of) us to continue living on the surface of Planet Earth.

Problem is, the gargantuan, soul-destroying realization of near-term extinction has the potential to radicalize even well-balanced people, and the question “what are you doing?” is tantamount to an accusation that you’re not doing enough because, after all, nothing will ever be enough. We’ve been warned taught repeatedly to eat right, brush our teeth, get some exercise, and be humble. Yet those simple requisites for a happy, healthy life are frequently ignored. How likely is it that we will then heed the dire message that everything we know will soon be swept away?

The mythological character Cassandra, who prophesied doom, was cursed to never be believed, as was Chicken Little. The fabulous Boy Who Cried Wolf (from Aesop’s Fables) was cursed with bad timing. Sandwich-board prophets, typically hirsute Jesus freaks with some version of the message “Doom is nigh!” inscribed on the boards, are a cliché almost always now understood as set-ups for some sort of joke.

It’s an especially sick joke when the unheeded message proves to be true. If one is truly radicalized, then self-immolation on the sidewalk in front of the White House may be one measure of commitment, but the irony is that no one takes such behavior seriously except as an indication of how unhinged the prophet of doom has gotten (suggesting a different sort of commitment). Yet that’s where we’ve arrived in the 21st century. Left/right, blue/red factions have abandoned the centrist middle ground and moved conspicuously toward the radical fringes in what’s being called extreme social fragmentation. On some analyses, the rising blood tide of terrorists and mass murders are examples of an inchoate protest against the very nature of existence, a complete ontological rejection. When the ostensible purpose of, say, the Las Vegas shooter, is to take out as many people as possible, rejecting other potential sites as not promising enough for high body counts, it may not register in the public mind as a cry in the wilderness, an extreme statement that modern life is no longer worth living, but the action speaks for itself even in the absence of a formal manifesto articulating a collapsed philosophy.

In such a light, the sandwich-board prophet, by eschewing violence and hysteria, may actually be performing a modest ministerial service. Wake up and recognize that all living things must eventually die that our time is short. Cherish what you have, be among those you love and who love you, and brace yourself.

Since Jordan Peterson came to prominence last fall, he’s been maligned and misunderstood. I, too, rushed to judgment before understanding him more fully by watching many of his YouTube clips (lectures, speeches, interviews, webcasts, etc.). As the months have worn on and media continue to shove Peterson in everyone’s face (with his willing participation), I’ve grown in admiration and appreciation of his two main (intertwined) concerns: free speech and cultural Marxism. Most of the minor battles I’ve fought on these topics have come to nothing as I’m simply brushed off for not “getting it,” whatever “it” is (I get that a lot for not being a conventional thinker). Simply put, I’m powerless, thus harmless and of no concern. I have to admit, though, to being surprised at the proposals Peterson puts forward in this interview, now over one month old:

Online classes are nothing especially new. Major institutions of higher learning already offer distance-learning courses, and some institutions exist entirely online, though they tend to be degree mills with less concern over student learning than with profitability and boosting student self-esteem. Peterson’s proposal is to launch an online university for the humanities, and in tandem, to reduce the number of students flowing into today’s corrupted humanities departments where they are indoctrinated into the PoMo cult of cultural Marxism (or as Peterson calls it in the interview above, neo-Marxism). Teaching course content online seems easy enough. As pointed out, the technology for it has matured. (I continue to believe face-to-face interaction is far better.) The stated ambition to overthrow the current method of teaching the humanities, though, is nothing short of revolutionary. It’s worth observing, however, that the intent appears not to be undermining higher education (which is busy destroying itself) but to save or rescue students from the emerging cult.

Being a traditionalist, I appreciate the great books approach Peterson recommends as a starting point. Of course, this approach stems from exactly the sort of dead, white, male hierarchy over which social justice warriors (SJWs) beat their breasts. No doubt: patriarchy and oppression are replete throughout human history, and we’re clearly not yet over with it. To understand and combat it, however, one must study rather than discard history or declare it invalid as a subject of study. That also requires coming to grips with some pretty hard, brutal truths about our capacity for mayhem and cruelty — past, present, and future.

I’ve warned since the start of this blog in 2006 that the future is not shaping up well for us. It may be that struggles over identity many young people are experiencing (notably, sexual and gender dysphoria occurring at the remarkably vulnerable phase of early adulthood) are symptoms of a larger cultural transition into some other style of consciousness. Peterson clearly believes that the struggle in which he is embroiled is fighting against the return of an authoritarian style tried repeatedly in the 20th century to catastrophic results. Either way, it’s difficult to contemplate anything worthwhile emerging from brazen attempts at thought control by SJWs.

Violent events of the past week (Charleston, VA; Barcelona, Spain) and political responses to them have dominated the news cycle, pushing other newsworthy items (e.g., U.S.-South Korean war games and a looming debt ceiling crisis) off the front page and into the darker recesses of everyone’s minds (those paying attention, anyway). We’re absorbed instead with culture wars run amok. I’m loath to apply the term terrorism to regular periodic eruptions of violence, both domestic and foreign. That term carries with it intent, namely, the objective to create day-to-day terror in the minds of a population so as to interfere with proper functions of society. It’s unclear to me whether recent perpetrators of violence are coherent enough to formulate sophisticated motivations or plans. The dumb, obvious way of doing things — driving into crowds of people — takes little or no planning and may just as well be the result of inchoate rage boiling over in a moment of high stress and opportunity. Of course, it needn’t be all or nothing, and considering our reflexively disproportionate responses, the term terrorism and attendant destabilization is arguably accurate even without specified intent. That’s why in the wake of 9/11 some 16 years ago, the U.S. has become a security state.

It’s beyond evident that hostilities have been simmering below the not-so-calm surface. Many of those hostilities, typically borne out of economic woes but also part of a larger clash of civilizations, take the form of identifying an “other” presumably responsible for one’s difficulties and then victimizing the “other” in order to elevate oneself. Of course, the “other” isn’t truly responsible for one’s struggles, so the violent dance doesn’t actually elevate anyone, as in “supremacy”; it just wrecks both sides (though unevenly). Such warped thinking seems to be a permanent feature of human psychology and enjoys popular acceptance when the right “other” is selected and universal condemnation when the wrong one is chosen. Those doing the choosing and those being chosen haven’t changed much over the centuries. Historical Anglo-Saxons and Teutons choose and people of color (all types) get chosen. Jews are also chosen with dispiriting regularity, which is an ironic inversion of being the Chosen People (if you believe in such things — I don’t). However, any group can succumb to this distorted power move, which is why so much ongoing, regional, internecine conflict exists.

As I’ve been saying for years, a combination of condemnation and RightThink has simultaneously freed some people from this cycle of violence but merely driven the holdouts underground. Supremacy in its various forms (nationalism, racism, antisemitism, etc.) has never truly been expunged. RightThink itself has morphed (predictably) into intolerance, which is now veering toward radicalism. Perhaps a positive outcome of this latest resurgence of supremacist ideology is that those infected with the character distortion have been emboldened to identify themselves publicly and thus can be dealt with somehow. Civil authorities and thought leaders are not very good at dealing with hate, often shutting people out of the necessary public conversation and/or seeking to legislate hate out of existence with restrictions on free speech. But it is precisely through free expression and diplomacy that we address conflict. Violence is a failure to remain civil (duh!), and war (especially the genocidal sort) is the extreme instance. It remains to be seen if the lid can be kept on this boiling pot, but considering cascade failures lined up to occur within the foreseeable future, I’m pessimistic that we can see our way past the destructive habit of shifting blame onto others who often suffer even worse than those holding the reins of power.

For a variety of reasons, I go to see movies in the theater only a handful of times any given year. The reasons are unimportant (and obvious) and I recognize that, by eschewing the theater, I’m giving up the crowd experience. Still, I relented recently and went to see a movie at a new AMC Dolby Cinema, which I didn’t even know exists. The first thing to appreciate was that is was a pretty big room, which used to be standard when cinema was first getting established in the 1920s but gave way sometime in the 1970s to multiplex theaters able to show more than one title at a time in little shoebox compartments with limited seating. Spaciousness was a welcome throwback. The theater also had oversized, powered, leather recliners rather than cloth, fold-down seats with shared armrests. The recliners were quite comfortable but also quite unnecessary (except for now typical Americans unable to fit their fat asses in what used to be a standard seat). These characteristics are shared with AMC Prime theaters that dress up the movie-going experience and charge accordingly. Indeed, AMC now offers several types of premium cinema, including RealD 3D, Imax, Dine-In, and BigD.

Aside I: A friend only just reported on her recent trip to the drive-in theater, a dated cinema experience that is somewhat degraded unenhanced yet retains its nostalgic charm for those of us old enough to remember as kids the shabby chic of bringing one’s own pillows, blankets, popcorn, and drinks to a double feature and sprawling out on the hood and/or roof of the car (e.g., the family station wagon). My friend actually brought her dog to the drive-in and said she remembered and sorta missed the last call on dollar hot dogs at 11 PM that used to find all the kids madly, gleefully rushing the concession stand before food ran out.

What really surprised me, however, was how the Dolby Cinema experience turned into a visual, auditory, and kinesthetic assault. True, I was watching Wonder Woman (sorry, no review), which is set in WWI and features lots of gunfire and munitions explosions in addition to the usual invincible superhero punchfest, so I suppose the point is partly to be immersed in the environment, a cinematic stab at verisimilitude. But the immediacy of all the wham-bam, rock ’em-sock ’em action made me feel more like a participant in a theater of war than a viewer. The term shell shock (a/k/a battle fatigue a/k/a combat neurosis) refers to the traumatized disorientation one experiences in moments of high stress and overwhelming sensory input; it applies here. Even the promo before the trailers and feature, offered to demonstrate the theater’s capabilities themselves, was off-putting because of unnecessary and overweening volume and impact. Unless I’m mistaken, the seats even have built-in subwoofers to rattle theatergoers from below when loud, concussive events occur, which is often because, well, filmmakers love their spectacle as much as audiences do.

Aside II: One real-life lesson to be gleaned from WWI, or the Great War as it was called before WWII, went well beyond the simplistic truism that war is hell. It was that civility (read: civilization) had failed and human progress was a chimera. Technical progress, however, had made WWI uglier in many respects than previous warfare. It was an entirely new sort of horror. Fun fact: there are numerous districts in France, known collectively as Le Zone Rouge, where no one is allowed to live because of all the unexploded ordnance (1oo years later!). Wonder Woman ends up having it both ways: acknowledging the horrific nature of war on the one hand yet valorizing and romanticizing personal sacrifice and eventual victory on the other. Worse, perhaps, it establishes that there’s always another enemy in the wings (otherwise, how could there be sequels?), so keep fighting. And for the average viewer, uniformed German antagonists are easily mistakable for Nazis of the subsequent world war, a historical gloss I’m guessing no one minds … because … Nazis.

So here’s my problem with AMC’s Dolby Cinema: why settle for routine or standard theater experience when it can be amped up to the point of offense? Similarly, why be content with the tame and fleeting though reliable beauty of a sunset when one can enjoy a widescreen, hyperreal view of cinematic worlds that don’t actually exist? Why settle for the subtle, old-timey charm of the carousel (painted horses, dizzying twirling, and calliope music) when instead one can strap in and get knocked sideways by roller coasters so extreme that riders leave wobbly and crying at the end? (Never mind the risk of being stranded on the tracks for hours, injured, or even killed by a malfunction.) Or why bother attending a quaint symphonic band concert in the park or an orchestral performance in the concert hall when instead one can go to Lollapalooza and see/hear/experience six bands in the same cacophonous space grinding it out at ear-splitting volume, along with laser light shows and flash-pot explosions for the sheer sake of goosing one’s senses? Coming soon are VR goggles that trick the wearer’s nervous system into accepting they are actually in the virtual game space, often first-person shooters depicting killing bugs or aliens or criminals without compunction. Our arts and entertainments have truly gotten out of hand.

If those criticisms don’t register, consider my post more than a decade ago on the Paradox of the Sybarite and Catatonic, which argues that our senses are so overwhelmed by modern life that we’re essentially numb from overstimulation. Similarly, let me reuse this Nietzsche quote (used before here) to suggest that on an aesthetic level, we’re not being served well in display and execution of refined taste so much as being whomped over the head and dragged willingly? through ordeals:

… our ears have become increasingly intellectual. Thus we can now endure much greater volume, much greater ‘noise’, because we are much better trained than our forefathers were to listen for the reason in it. All our senses have in fact become somewhat dulled because we always inquire after the reason, what ‘it means’, and no longer for what ‘it is’ … our ear has become coarsened. Furthermore, the ugly side of the world, originally inimical to the senses, has been won over for music … Similarly, some painters have made the eye more intellectual, and have gone far beyond what was previously called a joy in form and colour. Here, too, that side of the world originally considered ugly has been conquered by artistic understanding. What is the consequence of this? The more the eye and ear are capable of thought, the more they reach that boundary line where they become asensual. Joy is transferred to the brain; the sense organs themselves become dull and weak. More and more, the symbolic replaces that which exists … the vast majority, which each year is becoming ever more incapable of understanding meaning, even in the sensual form of ugliness … is therefore learning to reach out with increasing pleasure for that which is intrinsically ugly and repulsive, that is, the basely sensual. [italics not in original]

I picked up a copy of Daniel Siegel’s book Mind: A Journey to the Heart of Being Human (2017) to read and supplement my ongoing preoccupation with human consciousness. Siegel’s writing is the source of considerable frustration. Now about 90 pp. into the book (I am considering putting it aside), he has committed several grammatical errors (where are book editors these days?), doesn’t really know how to use a comma properly, and doesn’t write in recognizable paragraph form. He has a bad habit of posing questions to suggest the answers he wants to give and drops constant hints of something soon to be explored like news broadcasts that tease the next segment. He also deploys a tired, worn metaphor that readers are on a journey of discovery with him, embarked on a path, exploring a subject, etc. Yecch. (A couple Amazon reviews also note that grayish type on parchment (cream) paper poses a legibility problem due to poor contrast even in good light — undoubtedly not really Siegel’s fault.)

Siegel’s writing is also irritatingly circular, casting and recasting the same sentences in repetitious series of assertions that have me wondering frequently, “Haven’t I already read this?” Here are a couple examples:

When energy flows inside your body, can you sense its movement, how it changes moment by moment?

then only three sentences later

Energy, and energy-as-information, can be felt in your mental experience as it emerges moment by moment. [p. 52]

Another example:

Seeing these many facets of mind as emergent properties of energy and information flow helps link the inner and inter aspect of mind seamlessly.

then later in the same paragraph

In other words, mind seen this way could be in what seems like two places at once as inner and inter are part of one interconnected, undivided system. [p. 53]

This is definitely a bug, not a feature. I suspect the book could easily be condensed from 330 pp. to less than 200 pp. if the writing weren’t so self-indulgent of the author. Indeed, while I recognize a healthy dose of repetition is an integral part of narrative form (especially in music), Siegel’s relentless repetition feels like propaganda 101, where guileless insistence (of lies or merely the preferred story one seeks to plant in the public sphere) wears down the reader rather than convinces him or her. This is also marketing 101 (e.g., Coca-Cola, McDonald’s, Budweiser, etc. continuing to advertise what are by now exceedingly well-established brands).

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The Internet is now a little more than two decades old (far more actually, but I’m thinking of its widespread adoption). Of late, it’s abundantly clear that, in addition to being a wholesale change in the way we disseminate and gather information and conduct business, we’re running live social experiments bearing psychological influence, some subtle, some invasive, much like the introduction of other media such as radio, cinema, and TV back in the day. About six years ago, psychologists coined the term digital crowding, which I just discovered, referring to an oppressive sense of knowing too much about people, which in turn provokes antisocial reactions. In effect, it’s part of the Dark Side of social media (trolling and comments sections being other examples), one of numerous live social experiments.

I’ve given voice to this oppressive knowing-too-much on occasion by wondering why, for instance, I know anything — largely against my will, mind you — about the Kardashians and Jenners. This is not the sole domain of celebrities and reality TV folks but indeed anyone who tends to overshare online, typically via social media such as Facebook, less typically in the celebrity news media. Think of digital crowding as the equivalent of seeing something you would really prefer not to have seen, something no amount of figurative eye bleach can erase, something that now simply resides in your mind forever. It’s the bell that can’t be unrung. The crowding aspect is that now everyone’s dirty laundry is getting aired simultaneously, creating pushback and defensive postures.

One might recognize in this the familiar complaint of Too Much Information (TMI), except that the information in question is not the discomfiting stuff such as personal hygiene, medical conditions, or sexual behaviors. Rather, it’s an unexpected over-awareness of everyone’s daily minutiae as news of it presses for attention and penetrates our defenses. Add it to the deluge that is causing some of us to adopt information avoidance.