Tuesday, May 11, 2010

Raising cain

This is an interesting blog about raising an adopted son/psychopath. Here's a little teaser from the most recent post:
We came back home and checked the video tape. Remember the video system we installed? Yeah, we had it on. And he knew it.

Our camera was set up to look down the hallway past his bedroom and bathroom door. I left the light on in the hallway so the camera could record all night. The video showed me go into his room to kiss him goodnight and then head upstairs to bed. A minute later it showed Lucas come out of his room, look directly at the camera, turn the hallway light out and go back into his room. He knew exactly what he was doing.

A few minutes later the video showed my wife go into the bathroom. The light in Lucas’ bedroom was still on and it spilled out into the hallway, so the camera picked this up. The camera also picked up Lucas coming out of his room, getting down on his hands and knees, and looking under the bathroom door. A few minutes later Lucas hurriedly got up and ran back into his room, just as my wife exited the bathroom, completely unaware of what had just happened.

The camera showed my wife saying goodnight to Lucas and turning out Lucas’ bedroom light.

A few minutes later, after my wife had gone to bed, the light in Lucas’ closet turned on. I could tell it was the closet light because that light is fluorescent and looks blue on camera. That light turned off 25 minutes later and the camera recorded nothing more...

Monday, May 10, 2010

Sociopath quotes

"When freedom is outlawed, only outlaws will be free. The outlaw lives as if that day were here, and I love that most of all."

— Tom Robbins [Still Life with Woodpecker]

Lying

Friends recommended this episode of "Radio Lab," I think because it tells the story of a rabid sociopath/narcissist con artist (not clear which). There was also some really interesting information about what the brain of a liar looks like:
Yang and her colleagues put all 49 people, both the liars and the non-liars, into a magnetic resonance imaging scanner and took pictures of their prefrontal cortex. They chose to focus on this area of the brain because previous studies had shown that the prefrontal cortex plays a role in both lying and in antisocial behaviors.

If you could look into this part of the brain, which sits right behind your forehead, you would see two kinds of matter: gray and white. Gray matter is the groups of brain cells that process information. Most neuroscience studies focus on gray matter. But nearly half the brain is composed of connective tissues that carry electrical signals from one group of neurons to another. This is white matter. Roughly, gray matter is where the processing happens, and white matter connects different parts of the brain, helping us to bring different ideas together.

The liars in Yang's study had on average 22 percent to 26 percent more white matter in their prefrontal cortex than both the normal and antisocial controls.

Yang speculates that the increase in white matter means that people who lie repeatedly and compulsively are better at making connections between thoughts that aren't connected in reality — like, say, "me" and "fighter pilot." Consequently, while some of us struggle to come up with reasons why we were late for work, or can't go out with someone we don't really like, Yang's liars impulsively serve up a heaping helping of excuses and stories, and fast.

"By having more connections," Yang says, "you can jump from one idea to another and you can come up with more random stories and ideas."

Admittedly, this study is just a first step. It doesn't show that more white matter in the prefrontal cortex accounts for all lying or that it's the only part of the brain involved. And the study does not establish whether the brain differences lead to lying or whether repeated lying somehow "exercises" connections in the brain. While the study was carefully designed to exclude differences that could be due to age, ethnicity, IQ, brain injury or substance abuse, the small sample size means the results need to be replicated. More research is needed to define what behaviors count as pathological lying and to establish the mechanism behind those behaviors.

Friday, May 7, 2010

The moral life of babies

This was an interesting article in the NY Times about the innate moral reasoning that babies seem to have, or more accurately, *not* have. Excerpts:
From Sigmund Freud to Jean Piaget to Lawrence Kohlberg, psychologists have long argued that we begin life as amoral animals. One important task of society, particularly of parents, is to turn babies into civilized beings — social creatures who can experience empathy, guilt and shame; who can override selfish impulses in the name of higher principles; and who will respond with outrage to unfairness and injustice. Many parents and educators would endorse a view of infants and toddlers close to that of a recent Onion headline: “New Study Reveals Most Children Unrepentant Sociopaths.” If children enter the world already equipped with moral notions, why is it that we have to work so hard to humanize them?

[Still, s]ocialization is critically important. But this is not because babies and young children lack a sense of right and wrong; it’s because the sense of right and wrong that they naturally possess diverges in important ways from what we adults would want it to be.

Morality, after all, is a different sort of affair than physics or psychology. The truths of physics and psychology are universal: objects obey the same physical laws everywhere; and people everywhere have minds, goals, desires and beliefs. But the existence of a universal moral code is a highly controversial claim; there is considerable evidence for wide variation from society to society.

In the journal Science a couple of months ago, the psychologist Joseph Henrich and several of his colleagues reported a cross-cultural study of 15 diverse populations and found that people’s propensities to behave kindly to strangers and to punish unfairness are strongest in large-scale communities with market economies, where such norms are essential to the smooth functioning of trade. Henrich and his colleagues concluded that much of the morality that humans possess is a consequence of the culture in which they are raised, not their innate capacities.

At the same time, though, people everywhere have some sense of right and wrong. You won’t find a society where people don’t have some notion of fairness, don’t put some value on loyalty and kindness, don’t distinguish between acts of cruelty and innocent mistakes, don’t categorize people as nasty or nice. These universals make evolutionary sense. Since natural selection works, at least in part, at a genetic level, there is a logic to being instinctively kind to our kin, whose survival and well-being promote the spread of our genes. More than that, it is often beneficial for humans to work together with other humans, which means that it would have been adaptive to evaluate the niceness and nastiness of other individuals. All this is reason to consider the innateness of at least basic moral concepts.
The article explains how babies prefer good actors over those they perceive to be bad actors. Even more interesting to me was that although babies generally equate bad behavior with being a bad actor, if bad behavior is done to a someone or something that the baby thinks is a bad actor, the baby thinks the behavior is justified, presumably as a just punishment.
All of this research, taken together, supports a general picture of baby morality. It’s even possible, as a thought experiment, to ask what it would be like to see the world in the moral terms that a baby does. Babies probably have no conscious access to moral notions, no idea why certain acts are good or bad. They respond on a gut level. Indeed, if you watch the older babies during the experiments, they don’t act like impassive judges — they tend to smile and clap during good events and frown, shake their heads and look sad during the naughty events (remember the toddler who smacked the bad puppet). The babies’ experiences might be cognitively empty but emotionally intense, replete with strong feelings and strong desires. But this shouldn’t strike you as an altogether alien experience: while we adults possess the additional critical capacity of being able to consciously reason about morality, we’re not otherwise that different from babies — our moral feelings are often instinctive. In fact, one discovery of contemporary research in social psychology and social neuroscience is the powerful emotional underpinning of what we once thought of as cool, untroubled, mature moral deliberation.
***
The aspect of morality that we truly marvel at — its generality and universality — is the product of culture, not of biology. There is no need to posit divine intervention. A fully developed morality is the product of cultural development, of the accumulation of rational insight and hard-earned innovations. The morality we start off with is primitive, not merely in the obvious sense that it’s incomplete, but in the deeper sense that when individuals and societies aspire toward an enlightened morality — one in which all beings capable of reason and suffering are on an equal footing, where all people are equal — they are fighting with what children have from the get-go. The biologist Richard Dawkins was right, then, when he said at the start of his book “The Selfish Gene,” “Be warned that if you wish, as I do, to build a society in which individuals cooperate generously and unselfishly toward a common good, you can expect little help from biological nature.” Or as a character in the Kingsley Amis novel “One Fat Englishman” puts it, “It was no wonder that people were so horrible when they started life as children.”

Thursday, May 6, 2010

Shaming

I have become increasingly disenchanted with humanity, particularly these last few months. I think it may have something to do with being sick for a long time and never really catching up. It also may have something to do with the amount of traveling I have had to do, particularly international flights with immigration and customs checks.

The other day I had just boarded a plane and was trying to get an email sent before we took off. It was such a small plane that there was only a minute between when we were asked to shut off any electronics* and enforcement. After the announcement, I finished the sentence I was on and pressed send, but the connection was bad and I couldn't tell whether it had sent or not. I attempted to resend. At this point, I could have hidden the phone while the phone searched for a connection, but i decided to be honest about it and do it within plain sight. Halfway through attempting to resend, the flight attendant reprimanded me for not having turned the phone off already, trying to shame me in front of the other passengers. I quickly got very angry. My friend says "it's when you are trying to be legit and people still chastise you that you get the most irate." True. He also said that the flight attendant would probably not have been so angry if I had actually attempted to hide the phone, instead of blatantly and openly defying the order. Maybe also true. But I controlled my anger well, only giving the flight attendant chilling death glares. I think I must have creeped her out sufficiently, though, because I looked up a few times in the flight and saw her staring at me with a look of bewilderment and fear.

This incident was not a big deal, but it did remind me that I don't respond well at all to shaming attempts. I don't know why people would ever use them (particularly with people like me around) or over something so small as mobile phone etiquette. I always think -- poor phone etiquette is the least of your worries with me, guy. I think if people had to choose only one thing to worry about, there are many other things that should be prioritized, including the wisdom of sleeping with one eye open.

I'm sure there was originally some evolutionary impetus for shame and shaming, but can it really still be applicable? Effective? Safe?


*is there a legitimate reason for this rule?
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