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Posts Tagged ‘psychology’

12 DECEMBER, 2012

The Science of Our Optimism Bias and the Life-Cycle of Happiness

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“To make progress, we need to be able to imagine alternative realities, and not just any old reality but a better one.”

“If I expect as little as possible, I won’t be hurt,” Susan Sontag famously wrote in her diary. And yet we’re wired to expect a lot — and to expect great things. So argues neuroscientist Tali Sharot in The Science of Optimism: Why We’re Hard-Wired for Hope — a short, absorbing TED Book summarizing Sharot’s own research, as well as that of others in the field, using a combination of neuroimaging and behavioral science to explore why we’re “more optimistic than realistic,” what this might mean for our everyday well-being, and whether it’s due to the specific architecture of our brains.

The root of optimism, Sharot suggests, isn’t far from what Montaigne argued five centuries ago. She writes:

Optimism starts with what may be the most extraordinary of human talents: mental time travel. That is, the ability to move back and forth through time and space in one’s mind. To think positively about our prospects, it helps to be able to imagine ourselves in the future. Although most of us take this ability for granted, our capacity to envision a different time and place is critical for our survival. It allows us to plan ahead, to save food and resources for times of scarcity, and to endure hard work in anticipation of a future reward.

While mental time travel has clear survival advantages, conscious foresight came to humans at an enormous price — the understanding that somewhere in the future, death awaits. This knowledge that old age, sickness, decline of mental power, and oblivion are somewhere around the corner, can be devastating.

In some instances Sharot cites, this “optimism bias” might be better termed “narcissism bias” — a phenomenon known as the “superiority illusion”:

In a survey by two Ohio researchers, 25 percent of respondents said they were in the top 1 percent for getting along well with others. A separate study of college students found that 93 percent of respondents in the U.S. believed they were above average in driving ability. Most people would even be willing to bet money on it if you asked them to. This high level of car-handling expertise, however, is statistically impossible — we cannot all be better than everyone else.

In discussing the role of memory in optimism and illusion, Sharot echoes the idea that memory is not a recording device:

Memories … are susceptible to inaccuracies partly because the neural system responsible for remembering episodes from our past may not have evolved for the memory function alone. Rather, the core function of the memory system could in fact be to imagine the future — to enable us to prepare for what is to come. The system was not designed to perfectly replay past events, they claimed. It was designed to flexibly construct future scenarios in our minds. As a result, memory also ends up being a reconstructive process. Occasionally, details are deleted. At other times, they are inserted.

She traces the intersection of memory and optimism to a neural framework:

The capacity to envision the future relies partially on the hippocampus, a brain structure that is crucial to memory. Patients with damage to their hippocampus are unable to recollect the past, but they are also unable to construct detailed images of future scenarios. They appear to be stuck in time.

[…]

Findings from a study I conducted a few years ago with prominent neuroscientist Elizabeth Phelps suggest that directing our thoughts of the future toward the positive is a result of our frontal cortex communicating with subcortical regions deep in our brain. The frontal cortex, a large area behind the forehead, is the most recently evolved part of the brain. It is larger in humans than in other primates and is critical for many complex human functions such as language and goal setting.

Curiously, people with depression are better able to predict future events accurately, indicating that we would all be somewhat depressed if we lacked that very neural mechanism that underpins our optimism bias. But, of course, there’s a problem with that realistic — or, worse yet, pessimistic — accuracy:

The problem with pessimistic expectations, such as those of the clinically depressed, is that they have the power to alter the future; negative expectations shape outcomes in a negative way. Not everyone agrees with this assertion. Some people believe the secret to happiness is low expectations. If we don’t expect greatness or find love or maintain health or achieve success, we will never be disappointed. If we are never disappointed when things don’t work out and are pleasantly surprised when things go well, we will be happy. It’s a good theory — but it’s wrong. Research shows that whatever the outcome, whether we succeed or we fail, people with high expectations tend to feel better. At the end of the day, how we feel when we get dumped or win an award depends mostly on how we interpret the event.

Indeed, as we’ve seen with “the winner effect,” optimism might provide an adaptive advantage:

Although the belief in a better future is often an illusion, optimism has clear benefits in the present. Hope keeps our minds at ease, lowers stress, and improves physical health. This is probably the most surprising benefit of optimism. All else being equal, optimists are healthier and live longer. It is not just that healthy people are more optimistic, but optimism can enhance health. Expecting our future to be good reduces stress and anxiety, which is good for our health. Researchers studying heart attack patients have found that optimists were more likely than nonoptimistic patients to take vitamins, eat low-fat diets, and exercise, thereby reducing their overall coronary risk. A study of cancer patients revealed that pessimistic patients under the age of 60 were more likely to die within eight months than nonpessimistic patients of the same initial health, status, and age.

One of the most fascinating aspects of optimism comes from behavioral economist Andrew Oswald’s research, who studies happiness across the life-cycle. Sharot writes:

Happiness and the ability to learn from bad news alter with age in reverse patterns. The latter follows an inverse U shape, while the former a more traditional U shape. The behavioral economist Andrew Oswald found that from about the time we are teenagers, our sense of happiness starts to decline, hitting rock bottom in our mid-40s (middle-age crisis, anyone?). Then our sense of happiness miraculously starts to go up again rapidly as we grow older. This finding contradicts the common assumption that people in their 60s, 70s, and 80s are less happy and satisfied than people in their 30s and 40s.

[…]

All in all, Oswald tested a half million people in 72 countries, in both developing and developed nations. He observed the same pattern across all parts of the globe and across sexes. From Switzerland to Ecuador, from Romania to Singapore, Slovakia, Israel, Spain, Australia, and China. Happiness diminishes as we transition from childhood to adulthood and then starts rising as we grow wrinkles and acquire gray hair. And it’s not only we humans who slump in the middle and feel sunnier toward the end. Just recently, Oswald and colleagues demonstrated that even chimpanzees and orangutans appear to experience a similar pattern of midlife malaise.

The pattern of a typical person’s happiness through life, based on about 70,000 observations in Britain. Credit: Andrew Oswald and Nick Powdthavee

Perhaps most interestingly, these results held even when Oswald controlled for variables like marital status, health, and cultural climate. But Oswald did find some discrepancies in the age at which happiness reaches its lowest point across different countries, as well as across gender — women hit happiness-bottom at 38.6 years on average, whereas men do more than a decade later, at nearly 53.

Sharot goes on to examine the potential causes of such life-cycle patterns and explores the practical implications of this research — like, for instance, why fear-based PSAs targeting adolescents might be ineffective and how packaging might better communicate a product’s benefits. She concludes:

Yes, optimism is on one level irrational and can also lead to unwanted outcomes. But the bias also protects and inspires us: It keeps us moving forward, rather than to the nearest high-rise ledge. To make progress, we need to be able to imagine alternative realities, and not just any old reality but a better one; and we need to believe that we can achieve it. Such faith helps motivate us to pursue our goals. The question then is: How can we remain hopeful, benefitting from the fruits of optimism while at the same time guarding ourselves from optimism’s pitfalls? We are not born with an innate understanding of our biases. The brain’s illusions have to be identified by careful scientific observation and controlled experiments, and then communicated to the rest of us. Once we are made aware of our optimistic illusions, we can act to protect ourselves. The good news is that awareness rarely shatters the illusion. The glass remains half full. It is possible to strike a balance, to believe we will stay healthy but get medical insurance anyway; to be certain the sun will shine but grab an umbrella on our way out the door — just in case.

Because, as a very wise woman once wrote, “if you imagine less, less will be what you undoubtedly deserve … imagine immensities.”

For a deeper dive, complement The Science of Optimism with Sharot’s full-length book, The Optimism Bias: A Tour of the Irrationally Positive Brain, one of 7 essential books on optimism, and pair with her 2012 TED talk:

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06 DECEMBER, 2012

What’s a Dog For?

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“If you resist too much the power of the big primary-color emotions that surround the dog, you’re missing the experience.”

It must be the season of the dog, from the recent treasure chest that is The Big New Yorker Book of Dogs (one of the the best art books of 2012) to the history of rabies to Fiona Apple’s stirring handwritten letter about her dying dog. But what is it about dogs, exactly, that has us so profoundly transfixed?

That’s exactly what former New York magazine executive editor John Homans explores in What’s a Dog For?: The Surprising History, Science, Philosophy, and Politics of Man’s Best Friend (public library) — a remarkable chronicle of the domestic dog’s journey across thousands of years and straight into our hearts, written with equal parts tenderness and scientific rigor.

In a chapter on reconciling the inevitable pain we invite into our lives when we commit to love a being biologically destined to die before we do and the boundless joy of choosing to love anyway, Homans cites John Updike’s heartbreaking poem “Another Dog’s Death” about the last days of one of his beloved animals:

For days the good old bitch had been dying, her back
pinched down to the spine and arched to ease the pain,
her kidneys dry, her muzzle white. At last
I took a shovel into the woods and dug her grave

in preparation for the certain. She came along,
which I had not expected. Still, the children gone,
such expeditions were rare, and the dog,
spayed early, knew no nonhuman word for love.

She made her stiff legs trot and let her bent tail wag.
We found a spot we liked, where the pines met the field.
The sun warmed her fur as she dozed and I dug;
I carved her a safe place while she protected me.

I measured her length with the shovel’s long handle;
she perked in amusement, and sniffed the heaped-up earth.
Back down at the house, she seemed friskier,
but gagged, eating. We called the vet a few days later.

They were old friends. She held up a paw, and he
injected a violet fluid. She swooned on the lawn;
we watched her breathing quickly slow and cease.
In a wheelbarrow up to the hole, her warm fur shone.

But rather than agonizing over the morbidity of it, Homans celebrates the remarkable Zen-ness of it all, somewhere between John Cage and the Japanese philosophy of wabi-sabi:

This state of being-in-the-moment is what’s so compelling about dogs. It’s hard for a human to get to it. Even in the most difficult times, dogs are cheerful and ready for experience. A dog can’t figure out that it’s being measured for its grave. The three-legged chow that walks on my street every day doesn’t know the number three or have any sense that anything is wrong with her at all (and as I write, the dog is sixteen and still fit). It’s not that a dog accepts the cards it’s been dealt; it’s not aware that there are cards. James Thurber called the desire for this condition ‘the Dog Wish,’ the ‘strange and involved compulsion to be as happy and carefree as a dog.’ This is a dog’s blessing, a dim-wittedness one can envy.

He considers the warm tackiness of loving a dog:

Loving a dog means, among other things, making peace with kitsch, if you haven’t already. You don’t have to make goo-goo eyes at every puppy picture you see in a magazine or bake your dog birthday cakes. But if you resist too much the power of the big primary-color emotions that surround the dog, you’re missing the experience. … Dogs are a national religion with a catechism composed by Hallmark, so heresy is necessary. I suspect some people resist the dog culture with such passion precisely to avoid the kitsch, the appalling melodrama: if you give in to it, you’re trapped in a narrative you can’t control. You feel like a dope, buying into it. The emotions around the dog can be as neotenized as the animal itself.

Rather than an end, kitsch can be a starting point. … Much as I’d like to think that kitsch has no purchase in my world, it’s found its way in — and it’s sleeping on my rug.

Beautifully written and absolutely engrossing, What’s a Dog For? goes on to examine such fascinating fringes of canine culture as how dogs served as Darwin’s muse, why they were instrumental in the birth of empathy, and what they might reveal about the future of evolution.

Public domain photographs via Flickr Commons

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05 DECEMBER, 2012

The Age of Outrospection: Philosopher Roman Krznaric on Empathy and Social Change

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Why empathy is anything but a fluffy concept.

“Who looks outside, dreams; who looks inside, awakens,” Carl Jung famously said. But philosopher Roman Krznaric believes that the 21st century needs to shift from introspection to outrospection, the ultimate art form for which is empathy.

In this lovely animation from the invariably excellent RSA Animate, Krznaric explores how we can nurture our curiosity in order to bolster our capacity for empathy in everyday life and reap the manifold benefits this begets.

Empathy isn’t just something that expands your moral universe. Empathy is something that can make you a more creative thinker, improve your relationships, can create the human bonds that make life worth living. But, more than that, empathy is also about social change — radical social change.

Krznaric is the author of How to Find Fulfilling Work, part of a new how-to series by The School of Life — a fine addition to this omnibus of thought on how to find your purpose and do what you love.

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In 2012, bringing you (ad-free) Brain Pickings took more than 5,000 hours. If you found any joy and stimulation here this year, please consider becoming a Member and supporting with a recurring monthly donation of your choosing, between a cup of coffee and a fancy dinner:





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Brain Pickings has a free weekly newsletter and people say it’s cool. It comes out on Sundays and offers the week’s best articles. Here’s what to expect. Like? Sign up.