Related to: The Psychological Unity of Humankind, Instrumental vs. Epistemic: A Bardic Perspective

"Everyone generalizes from one example. At least, I do."

   -- Vlad Taltos (Issola, Steven Brust)

My old professor, David Berman, liked to talk about what he called the "typical mind fallacy", which he illustrated through the following example:

There was a debate, in the late 1800s, about whether "imagination" was simply a turn of phrase or a real phenomenon. That is, can people actually create images in their minds which they see vividly, or do they simply say "I saw it in my mind" as a metaphor for considering what it looked like?

Upon hearing this, my response was "How the stars was this actually a real debate? Of course we have mental imagery. Anyone who doesn't think we have mental imagery is either such a fanatical Behaviorist that she doubts the evidence of her own senses, or simply insane." Unfortunately, the professor was able to parade a long list of famous people who denied mental imagery, including some leading scientists of the era. And this was all before Behaviorism even existed.

The debate was resolved by Francis Galton, a fascinating man who among other achievements invented eugenics, the "wisdom of crowds", and standard deviation. Galton gave people some very detailed surveys, and found that some people did have mental imagery and others didn't. The ones who did had simply assumed everyone did, and the ones who didn't had simply assumed everyone didn't, to the point of coming up with absurd justifications for why they were lying or misunderstanding the question. There was a wide spectrum of imaging ability, from about five percent of people with perfect eidetic imagery¹ to three percent of people completely unable to form mental images².

Dr. Berman dubbed this the Typical Mind Fallacy: the human tendency to believe that one's own mental structure can be generalized to apply to everyone else's.

Related to: Disguised Queries, Words as Hidden Inferences, Dissolving the Question, Eight Short Studies on Excuses

Today's therapeutic ethos, which celebrates curing and disparages judging, expresses the liberal disposition to assume that crime and other problematic behaviors reflect social or biological causation. While this absolves the individual of responsibility, it also strips the individual of personhood, and moral dignity

             -- George Will, townhall.com

Sandy is a morbidly obese woman looking for advice.

Her husband has no sympathy for her, and tells her she obviously needs to stop eating like a pig, and would it kill her to go to the gym once in a while?

Her doctor tells her that obesity is primarily genetic, and recommends the diet pill orlistat and a consultation with a surgeon about gastric bypass.

Her sister tells her that obesity is a perfectly valid lifestyle choice, and that fat-ism, equivalent to racism, is society's way of keeping her down.

When she tells each of her friends about the opinions of the others, things really start to heat up.

Her husband accuses her doctor and sister of absolving her of personal responsibility with feel-good platitudes that in the end will only prevent her from getting the willpower she needs to start a real diet.

Her doctor accuses her husband of ignorance of the real causes of obesity and of the most effective treatments, and accuses her sister of legitimizing a dangerous health risk that could end with Sandy in hospital or even dead.

Her sister accuses her husband of being a jerk, and her doctor of trying to medicalize her behavior in order to turn it into a "condition" that will keep her on pills for life and make lots of money for Big Pharma.

Sandy is fictional, but similar conversations happen every day, not only about obesity but about a host of other marginal conditions that some consider character flaws, others diseases, and still others normal variation in the human condition. Attention deficit disorder, internet addiction, social anxiety disorder (as one skeptic said, didn't we used to call this "shyness"?), alcoholism, chronic fatigue, oppositional defiant disorder ("didn't we used to call this being a teenager?"), compulsive gambling, homosexuality, Aspergers' syndrome, antisocial personality, even depression have all been placed in two or more of these categories by different people.

Sandy's sister may have a point, but this post will concentrate on the debate between her husband and her doctor, with the understanding that the same techniques will apply to evaluating her sister's opinion. The disagreement between Sandy's husband and doctor centers around the idea of "disease". If obesity, depression, alcoholism, and the like are diseases, most people default to the doctor's point of view; if they are not diseases, they tend to agree with the husband.

The debate over such marginal conditions is in many ways a debate over whether or not they are "real" diseases. The usual surface level arguments trotted out in favor of or against the proposition are generally inconclusive, but this post will apply a host of techniques previously discussed on Less Wrong to illuminate the issue.

by Anna Salamon and Steve Rayhawk (joint authorship)

Related to: Beware identity

A few days ago, Yvain introduced us to priming, the effect where, in Yvain’s words, "any random thing that happens to you can hijack your judgment and personality for the next few minutes."

Today, I’d like to discuss a related effect from the social psychology and marketing literatures: “commitment and consistency effects”, whereby any random thing you say or do in the absence of obvious outside pressure, can hijack your self-concept for the medium- to long-term future. 

To sum up the principle briefly: your brain builds you up a self-image. You are the kind of person who says, and does... whatever it is your brain remembers you saying and doing.  So if you say you believe X... especially if no one’s holding a gun to your head, and it looks superficially as though you endorsed X “by choice”... you’re liable to “go on” believing X afterwards.  Even if you said X because you were lying, or because a salesperson tricked you into it, or because your neurons and the wind just happened to push in that direction at that moment.

For example, if I hang out with a bunch of Green Sky-ers, and I make small remarks that accord with the Green Sky position so that they’ll like me, I’m liable to end up a Green Sky-er myself.  If my friends ask me what I think of their poetry, or their rationality, or of how they look in that dress, and I choose my words slightly on the positive side, I’m liable to end up with a falsely positive view of my friends.  If I get promoted, and I start telling my employees that of course rule-following is for the best (because I want them to follow my rules), I’m liable to start believing in rule-following in general.

All familiar phenomena, right?  You probably already discount other peoples’ views of their friends, and you probably already know that other people mostly stay stuck in their own bad initial ideas.  But if you’re like me, you might not have looked carefully into the mechanisms behind these phenomena.  And so you might not realize how much arbitrary influence consistency and commitment is having on your own beliefs, or how you can reduce that influence.  (Commitment and consistency isn’t the only mechanism behind the above phenomena; but it is a mechanism, and it’s one that’s more likely to persist even after you decide to value truth.)

The Clumsy Game-Player

You and a partner are playing an Iterated Prisoner's Dilemma. Both of you have publicly pre-committed to the tit-for-tat strategy. By iteration 5, you're going happily along, raking up the bonuses of cooperation, when your partner unexpectedly presses the "defect" button.

"Uh, sorry," says your partner. "My finger slipped."

"I still have to punish you just in case," you say. "I'm going to defect next turn, and we'll see how you like it."

"Well," said your partner, "knowing that, I guess I'll defect next turn too, and we'll both lose out. But hey, it was just a slipped finger. By not trusting me, you're costing us both the benefits of one turn of cooperation."

"True", you respond "but if I don't do it, you'll feel free to defect whenever you feel like it, using the 'finger slipped' excuse."

"How about this?" proposes your partner. "I promise to take extra care that my finger won't slip again. You promise that if my finger does slip again, you will punish me terribly, defecting for a bunch of turns. That way, we trust each other again, and we can still get the benefits of cooperation next turn."

You don't believe that your partner's finger really slipped, not for an instant. But the plan still seems like a good one. You accept the deal, and you continue cooperating until the experimenter ends the game.

After the game, you wonder what went wrong, and whether you could have played better. You decide that there was no better way to deal with your partner's "finger-slip" - after all, the plan you enacted gave you maximum possible utility under the circumstances. But you wish that you'd pre-committed, at the beginning, to saying "and I will punish finger slips equally to deliberate defections, so make sure you're careful."

A prophet is without dishonor in his hometown

I'm reading the book "The Year of Living Biblically," by A.J. Acobs.  He tried to follow all of the commandments in the Bible (Old and New Testaments) for one year.  He quickly found that

• a lot of the rules in the Bible are impossible, illegal, or embarassing to follow nowadays; like wearing tassels, tying your money to yourself, stoning adulterers, not eating fruit from a tree less than 5 years old, and not touching anything that a menstruating woman has touched; and
• this didn't seem to bother more than a handful of the one-third to one-half of Americans who claim the Bible is the word of God.

You may have noticed that people who convert to religion after the age of 20 or so are generally more zealous than people who grew up with the same religion.  People who grow up with a religion learn how to cope with its more inconvenient parts by partitioning them off, rationalizing them away, or forgetting about them.  Religious communities actually protect their members from religion in one sense - they develop an unspoken consensus on which parts of their religion members can legitimately ignore.  New converts sometimes try to actually do what their religion tells them to do.

I remember many times growing up when missionaries described the crazy things their new converts in remote areas did on reading the Bible for the first time - they refused to be taught by female missionaries; they insisted on following Old Testament commandments; they decided that everyone in the village had to confess all of their sins against everyone else in the village; they prayed to God and assumed He would do what they asked; they believed the Christian God would cure their diseases.  We would always laugh a little at the naivete of these new converts; I could barely hear the tiny voice in my head saying but they're just believing that the Bible means what it says...

How do we explain the blindness of people to a religion they grew up with?

A man goes in to see his doctor, and after some tests, the doctor says, "I'm sorry, but you have a fatal disease."

Man: "That's terrible! How long have I got?"

Doctor: "Ten."

Man: "Ten? What kind of answer is that? Ten months? Ten years? Ten what?"

The doctor looks at his watch. "Nine."

Recently I received some bad medical news (although not as bad as in the joke). Unfortunately I have been diagnosed with a fatal disease, Amyotrophic Lateral Sclerosis or ALS, sometimes called Lou Gehrig's disease. ALS causes nerve damage, progressive muscle weakness and paralysis, and ultimately death. Patients lose the ability to talk, walk, move, eventually even to breathe, which is usually the end of life. This process generally takes about 2 to 5 years.

There are however two bright spots in this picture. The first is that ALS normally does not affect higher brain functions. I will retain my abilities to think and reason as usual. Even as my body is dying outside, I will remain alive inside.

The second relates to survival. Although ALS is generally described as a fatal disease, this is not quite true. It is only mostly fatal. When breathing begins to fail, ALS patients must make a choice. They have the option to either go onto invasive mechanical respiration, which involves a tracheotomy and breathing machine, or they can die in comfort. I was very surprised to learn that over 90% of ALS patients choose to die. And even among those who choose life, for the great majority this is an emergency decision made in the hospital during a medical respiratory crisis. In a few cases the patient will have made his wishes known in advance, but most of the time the procedure is done as part of the medical management of the situation, and then the ALS patient either lives with it or asks to have the machine disconnected so he can die. Probably fewer than 1% of ALS patients arrange to go onto ventilation when they are still in relatively good health, even though this provides the best odds for a successful transition.

Rationalists complain that most people are too willing to make excuses for their positions, and too unwilling to abandon those positions for ones that better fit the evidence. And most people really are pretty bad at this. But certain stroke victims called anosognosiacs are much, much worse.

Anosognosia is the condition of not being aware of your own disabilities. To be clear, we're not talking minor disabilities here, the sort that only show up during a comprehensive clinical exam. We're talking paralysis or even blindness¹. Things that should be pretty hard to miss.

Take the example of the woman discussed in Lishman's Organic Psychiatry. After a right-hemisphere stroke, she lost movement in her left arm but continuously denied it. When the doctor asked her to move her arm, and she observed it not moving, she claimed that it wasn't actually her arm, it was her daughter's. Why was her daughter's arm attached to her shoulder? The patient claimed her daughter had been there in the bed with her all week. Why was her wedding ring on her daughter's hand? The patient said her daughter had borrowed it. Where was the patient's arm? The patient "turned her head and searched in a bemused way over her left shoulder".

Why won't these patients admit they're paralyzed, and what are the implications for neurotypical humans? Dr. Vilayanur Ramachandran, leading neuroscientist and current holder of the world land-speed record for hypothesis generation, has a theory.

Martial arts can be a good training to ensure your personal security, if you assume the worst about your tools and environment.  If you expect to find yourself unarmed in a dark alley, or fighting hand to hand in a war, it makes sense.  But most people do a lot better at ensuring their personal security by coordinating to live in peaceful societies and neighborhoods; they pay someone else to learn martial arts.  Similarly, while "survivalists" plan and train to stay warm, dry, and fed given worst case assumptions about the world around them, most people achieve these goals by participating in a modern economy.

The martial arts metaphor for rationality training seems popular at this website, and most discussions here about how to believe the truth seem to assume an environmental worst case: how to figure out everything for yourself given fixed info and assuming the worst about other folks.  In this context, a good rationality test is a publicly-visible personal test, applied to your personal beliefs when you are isolated from others' assistance and info.  

I'm much more interested in how we can can join together to believe truth, and it actually seems easier to design institutions which achieve this end than to design institutions to test individual isolated general tendencies to discern truth.  For example, with subsidized prediction markets, we can each specialize on the topics where we contribute best, relying on market consensus on all other topics.  We don't each need to train to identify and fix each possible kind of bias; each bias can instead have specialists who look for where that bias appears and then correct it. 

Perhaps martial-art-style rationality makes sense for isolated survivalist Einsteins forced by humanity's vast stunning cluelessness to single-handedly block the coming robot rampage.  But for those of us who respect the opinions of enough others to want to work with them to find truth, it makes more sense to design and field institutions which give each person better incentives to update a common consensus.

Related to: Is That Your True Rejection?

"If you’re interested in being on the right side of disputes, you will refute your opponents’ arguments.  But if you’re interested in producing truth, you will fix your opponents’ arguments for them.  To win, you must fight not only the creature you encounter; you must fight the most horrible thing that can be constructed from its corpse."

   -- Black Belt Bayesian, via Rationality Quotes 13

Yesterday John Maxwell's post wondered how much the average person would do to save ten people from a ruthless tyrant. I remember asking some of my friends a vaguely related question as part of an investigation of the Trolley Problems:

You are a doctor in a small rural hospital. You have ten patients, each of whom is dying for the lack of a separate organ; that is, one person needs a heart transplant, another needs a lung transplant, another needs a kidney transplant, and so on. A traveller walks into the hospital, mentioning how he has no family and no one knows that he's there. All of his organs seem healthy. You realize that by killing this traveller and distributing his organs among your patients, you could save ten lives. Would this be moral or not?

I don't want to discuss the answer to this problem today. I want to discuss the answer one of my friends gave, because I think it illuminates a very interesting kind of defense mechanism that rationalists need to be watching for. My friend said:

It wouldn't be moral. After all, people often reject organs from random donors. The traveller would probably be a genetic mismatch for your patients, and the transplantees would have to spend the rest of their lives on immunosuppressants, only to die within a few years when the drugs failed.

On the one hand, I have to give my friend credit: his answer is biologically accurate, and beyond a doubt the technically correct answer to the question I asked. On the other hand, I don't have to give him very much credit: he completely missed the point and lost a valuable effort to examine the nature of morality.

So I asked him, "In the least convenient possible world, the one where everyone was genetically compatible with everyone else and this objection was invalid, what would you do?"

He mumbled something about counterfactuals and refused to answer. But I learned something very important from him, and that is to always ask this question of myself. Sometimes the least convenient possible world is the only place where I can figure out my true motivations, or which step to take next. I offer three examples:

Here is a 2-hour PowerPoint presentation I made for college students and teens:

You Are A Brain

It's an introduction to realist thinking, a tour of all the good stuff people don't realize until they include a node for their brain's map in their brain's map. All the concepts come from Eliezer's posts on Overcoming Bias.

I presented this to my old youth group while staffing one of their events. In addition to the slide show, I had a browser with various optical illusions open in tabs, and I brought in a bunch of lemons and miracle fruit tablets. They had a good time and stayed engaged.

I hope the slides will be of use to others trying to promote the public understanding of rationality.

Note: When you view the presentation, make sure you can see the speaker notes. They capture the gist of what I was saying while I was showing each slide.

Added: I don't have a good file hosting solution for the original PowerPoint file, so I changed the link to point to Google Docs.