Many (all?) cognitive biases are built-in features of the human attention-sensation-perception-memory-cognition chain of sense making processes. It would not be surprising to learn many of these biases have effects that are relevant to questions regarding how natural selection shaped humans for particular embodied functions in a particular environment. Much has been said and written about how the pre-modern environment evolution calibrated us to function within is in many respects quite different from our modern environment.
I watched a good documentary last night titled, Living in the Future’s Past, a project organized, produced, and narrated by Jeff Bridges. It’s available through your Albuquerque Public Library account’s access to Hoopla Digital, Amazon Prime video, and other services. It lays out the modern dilemma of having a pre-neolithic brain in a Neolithic era and posits several questions that align closely with the theme of our current discussion . The film has commentary from diverse scientific experts, including Daniel Goldman (emotional and social intelligence and mindfulness). The upshot is a recurring suggestion our current brain functionality is capable of reframing our perspective and modulating our perceptions and behaviors around carefully constructed focal questions that get at what sort of future(s) we desire. I like this approach—so well in fact that I Had reserved some web domains months ago: WorldIChoose.org, WorldIChoose.com, ChooseMyWorld.org, and ChooseMyWorld.com. These domains are not active yet. They will relate to the novel I’m writing and to a related non-fiction project. Edward is onto an important approach in looking to semantics (framing, etc.).
Also, on a short-term level, cultural evolution (including language and semantics) appears much more potent a driver than physiological evolution. Given that, I recently purchased a book by an author who goes into great depth on cultural evolution. The book is Cognitive Gadgets: The Cultural Evolution of Thinking, by Cecelia Heyes. I may put it forward for a future discussion.
- What is humanity’s situation with respect to surviving long-term with a good quality of life? (Frame the core opportunities and obstacles.)
- What attributes of our evolved, experientially programmed brains contribute to this situation? (What are the potential leverage points for positive change within our body-brain-mind system?)
- What courses of research and action (including currently available systems, tools, and practices and current and possible lines of R&D) have the potential to improve our (and the planetary life system’s) near- and long-term prospects?
Following is a list of (only some!) of the resources some of us have consumed and discussed online, in emails, or face-to-face in 2019. Sample a few to jog your thoughts and provoke deeper dives. Please add your own additional references in the comments below this post. For each, give a short (one line is fine) description, if possible.
- In The Age of AI (Frontline video – about 2 hours)
- Cognitive aspects of interactive technology use
- The origins and evolutionary effects of consciousness
- Damasio on consciousness
- Range: Why Generalists Triumph in a Specialized World
- Team Human by Rushkoff
- Life 3.0 (video interview – about 1 hr 23 min)
- Life 3.0 synopsis
- Eric Brynjolfsson and Max Tegmark on ‘Life 3.0’ – exponential change (video – about 1 hr)
- Zero marginal cost society – collective commons
- Syntegration – key to innovation
- Storytelling as adaptive collective sensemaking
- How does music affect the brain?
- The neuroscience of creativity
- Is the info processing (IP) metaphor of the brain wrong?
- Intra-species evolutionary arms race drove brainpower leaps
- Evolutionary theory: Fringe or central to psychological science
- Climate change and social transformations
- Algorithm, not talent or merit, determines wealth distribution
- 2019 ‘best’ year on record for humans
- Influence of capitalism on well-being
- Does altruism exist?
- Networks thinking themselves (video – about 1 hour)
- Did ability to enter trance states enable formation of human society?
- Cultural evolution
- Free, Fair and Alive: The insurgent power of the commons
- New scientific model can predict moral and political development
- Do our models get in the way?
- 40-year update on meme theory
- Beyond free will: The embodied emergence of conscious agency
- How the internet is affecting your brain
- Ideas of Stuart Kauffman
- This link shows 12 positive benefits of meditation supported by scientific studies
- Part of the collective commons transformation is how humanity has become a hybrid cyborg with the machine, meaning the personal computer and an internet connection. It has fundamentally changed our nature to one of a mass-communicated collaborative commons. The Frontiers ebook is the tech side of that development, whereas the more social side is what Rifkin writes about.
- Heart-rate variability and social coherence
- How cooperatives are driving the new economy
- Yuval Noah Harari Is Worried About Our Souls
- The Age of Entanglement
- Fungi as a new model for cooperation and communication?
- The landscape of 21st century science
- The collective computation or reality in nature and society (among other great SFI resources)
- Brain tunes itself to criticality, maximizing information processing
- Evolved biocultural beings
- Editorial: Evolutionary Theory: Fringe or Central to Psychological Science
- From computers to cultivation: reconceptualizing evolutionary psychology
- Evolved computers with culture. Commentary: From computers to cultivation: reconceptualizing evolutionary psychology
- Information-Processing and Embodied, Embedded, Enactive Cognition Part 1
- Frontiers – Peer-reviewed, free-access scientific journals
- Divided brain, divided world (video – about 11 mins)
- Is the power law really all dat?
- Scale-free networks are rare
- Consciousness in humanoid robots
- Journal: Human Arenas
- SFI: InterPlanetary Round Table Discussion: Our Future in Space (Neal Stephenson and others)
- Thinking devices – imitation, mind-reading, language and others – are neither hard-wired nor designed by genetic evolution
- EU Ethics guidelines for trustworthy AI
- The neural and cognitive foundations of math
- AI will never conquer humanity
- The agency of cognitive artifacts
- Neuroscience: Deep breathing changes your brain
If you are familiar with complex systems theorist Dr. Stuart Kauffman’s ideas you know he covers a broad range of disciplines and concepts, many in considerable depth, and with a keen eye for isomorphic and integrative principles. If you peruse some of his writings and other communications, please share with us how you see Kauffman’s ideas informing our focal interests: brain, mind, intelligence (organic and inorganic), and self-aware consciousness.
Do you find Kauffman’s ideas well supported by empirical research? Which are more scientific and which, if any, more philosophical? What intrigues, provokes, or inspires you? Do any of his perspectives or claims help you better orient or understand your own interests in our focal topics?
Following are a few reference links to get the conversation going. Please add your own in the comments to this post. If you are a member and have a lot to say on a related topic, please create a new post, tag it with ‘Stuart Kauffman,’ and create a link to your post in the comments to this post.
Psychologist Robert Epstein, the former editor of Psychology Today, challenges anyone to show the brain processing information or data. The IP metaphor, he says, is so deeply embedded in thinking about thinking it prevents us from learning how the brain really works. Epstein also takes on popular luminaries including Ray Kurzweil and Henry Markram, seeing both exemplifying the extremes of wrongness we get into with the IP metaphor and the notion mental experience could persist outside the organic body.
The Empty Brain (Aeon article with audio)
by Kanta Dihal
This article was originally published at Aeon and has been republished under Creative Commons.
Cassandra woke up to the rays of the sun streaming through the slats on her blinds, cascading over her naked chest. She stretched, her breasts lifting with her arms as she greeted the sun. She rolled out of bed and put on a shirt, her nipples prominently showing through the thin fabric. She breasted boobily to the stairs, and titted downwards.
This particular hyperbolic gem has been doing the rounds on Tumblr for a while. It resurfaced in April 2018, in response to a viral Twitter challenge posed by the US podcaster Whitney Reynolds: women, describe yourself the way a male writer would.
The dare hit a sweet spot. Many could summon up passages from books containing terrible, sexualised descriptions of women. Some of us recalled Haruki Murakami, whose every novel can be summarised as: ‘Protagonist is an ordinary man, except lots of really beautiful women want to sleep with him.’ Others remembered J M Coetzee, and his variations on the plot: ‘Tenured male professor in English literature sleeps with beautiful female undergraduate.’ It was a way for us to joke about the fact that so much great literature was written by men who could express perfectly detailed visual descriptions of the female body, and yet possessed such an impoverished understanding of the female mind.
This is why the philosophical project of trying to map the contours of other minds needs a reality check. If other humans are beyond our comprehension, what hope is there for understanding the experience of animals, artificial intelligence or aliens?
I am a literature scholar. Over thousands of years of literary history, authors have tried and failed to convey an understanding of Others (with a capital ‘O’). Writing fiction is an exercise that stretches an author’s imagination to its limits. And fiction shows us, again and again, that our capacity to imagine other minds is extremely limited.
It took feminism and postcolonialism to point out that writers were systematically misrepresenting characters who weren’t like them. Male authors, it seems, still struggle to present convincing female characters a lot of the time. The same problem surfaces again when writers try to introduce a figure with a different ethnicity to their own, and fail spectacularly.
I mean, ‘coffee-coloured skin’? Do I really need to find out how much milk you take in the morning to know the ethnicity you have in mind? Writers who keep banging on with food metaphors to describe darker pigmentation show that they don’t appreciate what it’s like to inhabit such skin, nor to have such metaphors applied to it.
Conversely, we recently learnt that some publishers rejected the Korean-American author Leonard Chang’s novel The Lockpicker (2017) – for failing to cater to white readers’ lack of understanding of Korean-Americans. Chang gave ‘none of the details that separate Koreans and Korean-Americans from the rest of us’, one publisher’s letter said. ‘For example, in the scene when she looks into the mirror, you don’t show how she sees her slanted eyes …’ Any failure to understand a nonwhite character, it seems, was the fault of the nonwhite author.
Fiction shows us that nonhuman minds are equally beyond our grasp. Science fiction provides a massive range of the most fanciful depictions of interstellar space travel and communication – but anthropomorphism is rife. Extraterrestrial intelligent life is imagined as Little Green Men (or Little Yellow or Red Men when the author wants to make a particularly crude point about 20th-century geopolitics). Thus alien minds have been subject to the same projections and assumptions that authors have applied to human characters, when they fundamentally differ from the authors themselves.
For instance, let’s look at a meeting of human minds and alien minds. The Chinese science fiction author Liu Cixin is best known for his trilogy starting with The Three-Body Problem (2008). It appeared in English in 2014 and, in that edition, each book has footnotes – because there are some concepts that are simply not translatable from Chinese into English, and English readers need these footnotes to understand what motivates the characters. But there are also aliens in this trilogy. From a different solar system. Yet their motivations don’t need footnoting in translation.
Splendid as the trilogy is, I find that very curious. There is a linguistic-cultural barrier that prevents an understanding of the novel itself, on this planet. Imagine how many footnotes we’d need to really grapple with the motivations of extraterrestrial minds.
Our imaginings of artificial intelligence are similarly dominated by anthropomorphic fantasies. The most common depiction of AI conflates it with robots. AIs are metal men. And it doesn’t matter whether the press is reporting on swarm robots invented in Bristol or a report produced by the House of Lords: the press shall plaster their coverage with Terminator imagery. Unless the men imagining these intelligent robots want to have sex with them, in which case they’re metal women with boobily breasting metal cleavage – a trend spanning the filmic arts from Fritz Lang’s Metropolis (1927) to the contemporary TV series Westworld (2016-). The way that we imagine nonhumans in fiction reflects how little we, as humans, really get each other.
All this supports the idea that embodiment is central to the way we understand one another. The ridiculous situations in which authors miss the mark stem from the difference between the author’s own body and that of the character. It’s hard to imagine what it’s like to be someone else if we can’t feel it. So, much as I enjoyed seeing a woman in high heels outrun a T-Rex in Jurassic World (2015), I knew that the person who came up with that scene clearly has no conception of what it’s like to inhabit a female body, be it human or Tyrannosaurus.
Because stories can teach compassion and empathy, some people argue that we should let AIs read fiction in order to help them understand humans. But I disagree with the idea that compassion and empathy are based on a deep insight into other minds. Sure, some fiction attempts to get us to understand one another. But we don’t need any more than a glimpse of what it’s like to be someone else in order to empathise with them – and, hopefully, to not want to kill and destroy them.
As the US philosopher Thomas Nagel claimed in 1974, a human can’t know what it is like to be a bat, because they are fundamentally alien creatures: their sensory apparatus and their movements are utterly different from ours. But we can imagine ‘segments’, as Nagel wrote. This means that, despite our lack of understanding of bat minds, we can find ways to keep a bat from harm, or even nurse and raise an orphaned baby bat, as cute videos on the internet will show you.
The problem is that sometimes we don’t realise this segment of just a glimpse of something bigger. We don’t realise until a woman, a person of colour, or a dinosaur finds a way to point out the limits of our imagination, and the limits of our understanding. As long as other human minds are beyond our understanding, nonhuman ones certainly are, too.
This article was originally published at Aeon and has been republished under Creative Commons.
Our discussions all, to some extent, relate to cognition. An important area of inquiry concerns whether some form of physical embodiment is required for a brain to support cognition in general and the self-aware sort of cognition we humans possess.
Philosophy In The Flesh: The Embodied Mind And Its Challenge To Western Thought, by George Lakoff and Mark Johnson. Please note, while the title includes “Philosophy,” we are not a philosophy group and the book and discussion will revolve around scientific concepts and implications, not spiritualistic or metaphysical ideas.
– Amazon (used copies in the $6 range, including shipping)
– eBook (free PDF)
RSVP TO ATTEND
RSVP by email to firstname.lastname@example.org if you plan to attend our discussion on the afternoon of Saturday, November 3, 2018.
While our group enjoys socializing and will plan other events to that end, this meeting is for focused discussion among people who invest the time in advance to inform themselves on the topic. As a courtesy to those who will do their ‘homework,’ before the meeting please read and consider Part 1 (the first eight chapters) of the book. As you read, jot down your thoughts and questions on the book’s claims, supporting evidence, and implications for our core topics–brain, mind, and artificial intelligence. If you are not able to invest this effort prior to the meeting, please do not attend. Thank you for your understanding.
If you are a visual systematic learner, try creating a concept map of the book’s core concepts and ideas.
Please see related resource links in the comments to this post. Also, you can search this site’s other relevant posts using the category and tag, ’embodied cognition.’
The location will be in the vicinity of UNM on Central Ave. When you RSVP to email@example.com, you will be sent the address.
An article in The Conversation explores the variety of neuron structures in the elephant brain.
Taken together, these morphological characteristics suggest that neurons in the elephant cortex may synthesize a wider variety of input than the cortical neurons in other mammals.
In terms of cognition, my colleagues and I believe that the integrative cortical circuitry in the elephant supports the idea that they are essentially contemplative animals. Primate brains, by comparison, seem specialized for rapid decision-making and quick reactions to environmental stimuli.