Category Archives: in-group bias

Liberals and conservatives are not equivalently biased

Here is a meta-analysis called “Ideological asymmetries and the essence of political psychology” by John T. Jost, Political Psychology, Vol. 38, No. 2, 2017. This is in part a response to a previous meta-analysis posted on this blog that found both liberal and conservatives equally biased. It’s interesting how liberals, when basing their so-called biases on science and facts, are declared equivalently biased to those whose biases are based on factors other than the foregoing, including authoritarianism and fear responses.  I found that previous article to be biased on finding symmetries to the point of absurdity in the name of so-called ‘fairness.’ This article addresses that in the 2nd quoted paragraph below.

Some excerpts:

“Aggregating across 181 studies involving over 130,000 research participants from 14 different countries, we confirmed that political conservatism was positively associated with intolerance of ambiguity, need for cognitive closure, personal needs for order and structure, cognitive/perceptual rigidity, and dogmatism. In addition, liberalism was positively associated with integrative complexity, uncertainty tolerance, cognitive reflection, and need for cognition” (179).

“I have found that some critics express their objections in moralistic terms—as if there is something uncouth or perhaps even unethical about studying ways in which people on the left and right differ with respect to, say, open-mindedness or sensitivity to threat or prejudice—and that there is something noble about downplaying such differences. Some have even gone so far as to imply that researchers who document ideological asymmetries are ‘biased,’ whereas those who highlight symmetries are not. This is a fallacious form of reasoning, to put it politely. One can just as easily be biased against seeing differences that are truly there as one can be biased in favor of seeing differences that are not there. At the end of the day, any talk of ‘bias’ in the absence of standards for assessing accuracy is utterly incoherent, but, unfortunately, this is how the discourse often proceeds. Matters are made more complicated by the fact that it is part of our job as political psychologists to establish the standards for assessing judgmental accuracy in the first place. […] My own view is that if political psychologists have anything at all to contribute to the development of a good society, and I firmly believe that they do, it is not ‘Swiss-style neutrality'” (194-95).

The development of altruism

With special reference to human relationships: A 10-stage theory by Hing Keung Ma,  Frontiers of Public Health, Oct. 2017:

“A 10-stage theory of altruism with special reference to human relationships is proposed. The affective, cognitive, and relationship aspects of each stage are delineated in details. There are two developmental principles of altruism. The first principle states that the development of altruism follows the 10-stage theory and moves from Stage 1: Egoism toward the higher stages of altruism slowly. The second developmental principle states that the taxonomy of human relationships is valid at any stage of altruism development. In other words, people at any stage of altruism are more altruistic toward their kin and mate, and then close friends, extended family members, and so on. They are least altruistic toward enemies and members of non-human species.”

Illusory Pattern Perception

This article discusses a new paper in the European Journal of Social Psychology that shows our brain’s penchant for seeing patterns can go awry. Illusory pattern perception is displayed for example in climate science denial, 9/11 truthers, Pizzagate etc. This phenomenon correlates with irrational beliefs that connect dots that aren’t there. We all have this tendency to confirm our biases. However training in critical thinking can reduce the effects of this syndrome.

Are We Racists?

BMAI friends. The following ramble is my first cut at making sense of the grave role racial (and other) bias is playing in the world today. This was prompted by comments I see daily from my family and friends on social media. Thinking about the great lack of self- and group-awareness many of the commenters display, I turned my scope inward. How do my own innate, evolved biases slant me to take my group’s and my own privileges for granted and make invalid assumptions about those I perceive (subconsciously or explicitly) to be ‘the other’? I put this forward to start a discussion and hope you will contribute your own insights and references. Feel free to post comments or even insert questions, comments, or new text directly into my text. Of course, you can create your own new posts as well. Thanks.


Two Levels of Racism
 
1. Population Group Level
 
Racism is an expression of group dynamics. Consider two levels of racism. First, there’s systemic racism where conditions in a population generally favor one race over others. One race (or maybe a few races) has greater access to material and cultural influence in the population. This does not occur accidentally, but through the ongoing efforts of the dominant group to achieve and expand its controlling influence.
 
2. Individual and Local-Group Level
 
That’s where the second level of racism comes in. How a person perceives any group’s efforts to attain equal access and influence depends on whether the person is in the dominant group or the aspiring group. There are many ways individuals and their affinity groups perceive and act within the racially unequal system to maintain or change the racial inequalities. The group in power perceives efforts in its favor as good, appropriate, justified, patriotic, necessary, ethical, moral, and even (when there’s a shared group supernatural narrative) ordained, holy, etc. When a member of an out-group appears to support (or at least not outwardly oppose) the in-group’s dominance, members of the in-group view that as a proof that they are rightfully on top.
 
The group in power perceives any questioning of its dominance in the larger population as suspicious, dishonest, lazy (attempts to gain more access than is deserved), subversive, unpatriotic (or even treasonous), or (through the lens of dogma) evil, anti-God, etc. Obviously, racism (and other efforts to maintain inequality) is at work when these perceptions are acted out by legislators, law enforcers, prosecutors, juries, judges, presidents and their staff members, the private sector, and individual members of the favored group.
 
Members of a group with less influence perceive their questioning of the dominant group’s power in opposite terms from how the dominant group sees their struggle. Members of lower-access groups experience their quest for equality on all fronts as expressions of their inherent right–even necessity–to pursue “life, liberty, and happiness.” They see the efforts of dominant groups to control and exclude them as unjustified oppression by people who abuse the power provided them within a biased system that clearly needs to be changed.
 
On the first (population) level, racism is an aspect of the in-group/out-group dynamics that are present in all of us. Our ‘hard-wired’ programming is to subconsciously favor those we perceive to be more like us (in outward appearance, views, and culture) and subconsciously feel some degree of aversion and suspicion (and often fear) of those whose appearances, views, and culture vary from ours. Groups (through the actions of their members and leaders) use their power to slant social and economic systems to favor their own power and influence and to decrease the influence of those they perceive as not members of their group(s). When this natural bias results in one racial group having greater access to resources (education, healthcare, emergency services, and other public services; jobs; legislative influence; judicial equality; media visibility; etc.), systemic or structural racism is in place.
 
A takeaway of all this is that we are all racists, in the sense that the human brain has evolved complex social navigation functions that include strong biases in favor of one’s perceived in-group and disfavoring members of all other groups. To the extent we are hard-wired to perceive people who (as a category) look superficially different from us as somehow less safe or worthy of inclusion and power-sharing, we are innately racist. When we make the effort to become aware of, challenge, and ensure our racial biases do not influence our words and actions, we are moving toward a less bigoted way of being.