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Salvation Will Not Be Found in Politics — Updated 03/14/21

There is an apparent “war” of cultures in American politics. The so-called Red/Blue divide that seems unbridgeable. Red struggles to overcome Blue. Blue struggles to overcome Red. Each side believes fervently that it is the defender of “Truth.” Each side attempts to eke out a victory so that it might impose its view of truth on the nation as a whole. Robert Putnam and Shaylyn Garrett, in their recent book The Upswing, describe this struggle in a way that suggests a cycle. They describe one turn of the apparent cycle. The first leg of the current cycle began in the late 19th century when Blue began an ascendance and imposed its views on society. The cycle peaked around 1971 and began its second leg, which is where we are currently positioned. During the past 50 years, Red has been in ascendance and has been reversing Blue’s accomplishments and has been imposing its views on society. In discussing what needs to be done, the authors propose that the answer is to restore Blue’s programs to a dominant position. I think this is a mistake made by not taking into account the significant portion of the population that sides with Red. In my view, the only thing suppression will accomplish is to initiate a new cycle, which is not a solution at all. Both viewpoints need to be transcended.

On a longer-term basis, Iain McGilchrist, in his book The Master and His Emissary: The Divided Brain and the Making of the Western World, discusses a back and forth tug-a-war between the left and right brain functions. He thinks the tug-a-war has its origins in the ancient Greeks and has been operating throughout history. He spends a considerable amount of effort to document this process. McGilchrist, a neuro-psychiatrist, discusses the underlying reason for our split brain. He says that the right brain is responsible for relating and integrating our understanding of the world. Because of its relational nature, the right brain provides a dynamic and holistic view of the world and is the source of meaning in our lives. The left brain on the other hand is responsible for separating out of our perception of the world isolated pieces, which are rendered static and then divided further into pieces for examination.

According to McGilchrist, there should be cooperation between these functions. The left brain should inform the right brain about its understanding of examined pieces of the world and then the right brain should integrate this understanding into a dynamic and holistic view of the world. In short, the left brain evolved to be a tool of the right brain, which should have the overall responsibility for our understanding of the world. McGilchrist argues that currently the left brain has gained dominance over the right brain, which evolved to be the dominant partner.

Human beings can skew the intent of evolution through their ability to form concepts and abstractions that model the world. Concepts, abstractions and models are left brain functions grounded in language. The left brain has in effect “hijacked” the functions of the right brain through the use of concepts and abstractions. Unfortunately, the left brain approach leads to fragmentation rather than the needed holistic view. Ken Wilber, discussed below, would probably agree with the essence of McGilchrist’s analysis. I think this is because Wilber argues that most of our current problems are due to an extreme emphasis on quadrant three of his model (see Table in the section about Wilber), which he thinks is dominated by scientific materialism with its emphasis on the senses of perception and an objectifying and externalizing of everything to the exclusion of humanity’s inner life and resources.

The political cycle described by Putnam and Garrett and possibly the tug-a-war described by McGilchrist seems likely to be linked to how we form identities and worldviews. Before proceeding, it is necessary to provide some background. I will attempt to describe identity formation through the lens of psychological development. I will begin by mentioning the French developmental psychologist, Jean Piaget, who sequenced cognitive development into a four-tiered structure. The first tier was sensorimotor, then preoperational, then concrete operational and finally the formal operational tier. While there have been criticisms of the model and suggestions for one or more additional stages the original model, in practice, has held up robustly.

For example, the Harvard psychologist, Lawarence Kohlberg, adapted Piaget’s scheme to his study of moral reasoning. He structured moral reasoning into a three-tiered sequence. The first tier was pre-conventional, then conventional and finally post-conventional. Each tier was divided into two stages for a total of six stages. The sixth stage is often omitted from the developmental sequence. This omission occurs because its achievement is so rare that there are not enough examples of it available to study and give it a firm empirical basis (see Addendum I at the end).

Kohlberg’s developmental model for moral reasoning has been widely studied and validated in cultures around the world, including both developed and emerging societies. The structure and stages have held up across cultures. The primary differences found between cultures has been the rate of development through the stages and the stage that emerges as the dominant typical stage in any given culture.

Further, studies have confirmed a relationship between moral reasoning and behavior, though it is a complex relationship. Studies have found deficits in moral reasoning in psychopaths as compared to neurotics. Research also shows a significant difference in moral reasoning between delinquents and non-delinquent adolescents. A common finding in these studies was an association of preconventional reasoning with antisocial behavior. Development of moral reasoning has also been found to be slower and more variable in troubled children relative to typical children.

Research has also supported structured, developmental discussions of moral issues as a method for stimulating development of moral reasoning. This has been shown to be supported in programs with public school students, emotionally disturbed adolescents, college students, delinquents and prisoners. In a study to see if public school teachers could implement a moral education program, teachers successfully conducted the program and produced significant changes, which upon a two-year follow-up were either maintained or continued to progress. One caveat is that research found that moral reasoning in a natural context with real life content was lower than moral reasoning in an educational setting with hypothetical content.

The primary criticism levied against Kohlberg’s model was from a former student of Kohlberg’s, Carol Gilligan. Her criticism was not about the model structure but of the assessment content used to place individuals in the scheme. Her criticism was that the assessment material was male-centric. Her argument, which was shown to have merit, was that moral reasoning in men tends to be best assessed through issues related to rights and justice, while moral reasoning in women tends to be best assessed through issues related to care and responsibility. She would rename some of the stages in Kohlberg’s model when applied to women using names related to care and responsibility.

Here it is worth mentioning another example. A student of Kohlberg’s, Robert Selman, developed a model of social reasoning. At the end of this essay, Addendum I provides an outline of Kohlberg and Selman’s models based on material in a textbook that I wrote in 1989.

The psychologist/philosopher, Ken Wilber, suggests that about 40% of the U.S. population is at stage four and has an ethnocentric personal identity. This stage marks the transition from preoperational to concrete operational thinking. Ethnocentrists identify with others from similar backgrounds and with similar attributes. People at this stage can take a second person perspective. This stage is often described as being populated by “true believers” and conformist. They are literal thinkers that view the world through narratives (a.k.a. myths). Moral behavior is governed by internalized rules, which are rigidly held and enforced.

Wilber indicates that about 50% of the U.S. population is at stage five, which is based in thinking at the formal operations level and is associated with a worldcentric personal identity. Persons at this stage can take a third person perspective. One identifies with an integrated and unified view rooted in a concern for the wellbeing of the whole. Whereas stage four might be called an “us” stage, stage five could be called an “all of us” stage. It is an orientation that views the world as rational. Moral behavior is governed by strongly held principles or ideals. This stage did not start to take root in the west until about 300 years ago.

The third relevant stage to this discussion is stage six. This stage did not begin taking root until the middle of the twentieth century. It was first evident in the revolutionary youth movement and counterculture of the 1960s. The ability to take a fourth person perspective at this stage led to criticism of and deconstruction of third person perspectives that arose out of stage five. This stage led to an emphasis on egalitarianism, cultural relativism and multiculturalism. Wilber suggests that this group represents about 25% of the U.S. population. While the percentages for the stages discussed add up to more than 100%, it must be taken into account that due to transitions some people are double counted. The above configuration sets up a perfect situation for a clash between traditional, rational and multicultural values.

Wilber’s model is more complex than the simple and brief description above. Wilber’s full analysis is detailed and quite complex. If you’re interested in the detailed analysis, I suggest that you read it for yourself. Probably the most comprehensive presentation is his book Sex, Ecology, Spirituality: The Spirit of Evolution. If you are put off by the word spiritual, I don’t think Wilber would mind if you simply substitute the term “consciousness,” where the term has a much broader meaning than merely being the opposite of unconscious. I have included a brief description of all eight stages in Wilber’s model below as Addendum Two.

Back to the “war” of political cultures. The bad news is that the research indicates that in American society, the majority of adults function at either stage four or stage five. This means that most Americans will have either a conformist attitude toward life or an individualist attitude. These two groups are supported by value systems that clash — traditional versus rational. The conformists depend upon mythologies or stories about the nature of the world, how it operates, what is necessary and so on. These narratives provide their blueprint for understanding the world, which can be a fairly simplistic such as “my country right or wrong.” The individualist depend on logic and rational analysis, which can be fairly complex such as scientific materialism, which assumes that everything arises from matter and that everything can be understood by objectifying it, isolating it, reducing it to its constituent parts and examining the relationship of the parts to one another. The important point here is that these beliefs or assumptions, if you prefer, are a product of an attained pattern of thinking. One does not change such patterns of thinking by persuasion or by coercion. One must develop or evolve beyond them.

If one thinks that they can be changed otherwise, I would ask you to consider the ethnic conflicts that erupted in eastern Europe after the collapse of the Soviet Union. The USSR had largely suppressed ethnic conflicts for many decades through its coercive domination of eastern Europe. However, as soon as the external inhibition was removed, the conflicts soon bubbled to the surface because the patterns of thinking of the involved populations had not evolved but had only been suppressed. They may have even regressed under authoritarian domination. On the other hand, let’s look at scientific materialism as an example of the failure of persuasion. For over a century evidence has been accumulating that scientific materialism cannot account for all the phenomena being documented. I have two large volumes in my personal library cataloging evidence that can’t be explained by scientific materialism, persuasive evidence developed through the methods advocated by science and meeting and exceeding the criteria established for judging such data. The response has largely been to ignore the data, discount the data, attack the researchers producing the data and so on. It is no wonder that it has been said that science progresses one funeral at a time. It almost seems that death is the only way to overcome the resistance to different ways of thinking.

Which brings us back to the American culture war. What we have here is a conflict grounded in various conflicting identities. The difficulty of ending this conflict is evident in the observation of the French philosopher Francis Jacques, who noted that participants in such identity-based conflicts usually see only two options. Either they can assimilate the worldview of the opponent or they can impose their world-view on the opponent. We see very little if any migration of members of the Red tribe to the Blue tribe or the converse. So, the exercise of the first option doesn’t seem very likely. What we do see are attempts to implement option two. Both tribes strive to attain the political power necessary to impose their worldview upon the other tribe. Even if one of them succeeds it will be a temporary victory. There will not have been a fundamental change in the pattern of thinking in the “suppressed,” nor will they cease seeking a way to regain the upper hand.

So, is there a way out of this dilemma? There may be but it isn’t a quick and easy fix. The way out is to evolve out of current patterns of conventional thinking. I mentioned research that suggested that evolution of thinking can be stimulated by educational programs. Broad-based education efforts with children is one strategy. Targeted educational programs for adolescents and adults is another strategy. The late and renowned physicist and philosopher David Bohm attempted to address this problem in his book On Dialogue. This book discusses a format for large group dialogue intended to alter patterns of thinking. His is not an educational or a persuasive approach but rather an exposure and assimilation approach. The main thing that he thinks must be overcome is thinking that one’s opinions or assumptions are necessary and therefore justify anything in their defense. He finds that sitting in a large diverse group and listening to but not challenging the freely expressed assumptions of group members will in time bring the members of the group to a level of understanding of one another and a softening of the certainty of their assumptions. Once one becomes less dogmatic about and less identified with one’s assumptions then the path toward evolution in one’s pattern of thinking becomes a possibility. It is mentioned that this careful examination of one’s assumptions can be done individually but lacks the breadth and diversity of a group process. As Bohm says, “[a] problem is insoluble as long as you keep producing it all the time by your thought.”

Ken Wilber has also suggested that on an individual level an effective strategy for changing one’s pattern of thinking is meditation. He says this because meditation is an introspective observation of the arising and dissolving of one’s thoughts. Such observation leads to a clearer understanding of the nature of thought and its influence over you. One of the principle experiential insights that meditation can produce is the recognition that at root you are not your thoughts. Another is that your core identity is non-conceptual. The operative word is experiential. This recognition is not an idea, concept or belief but an experience. You might think that skydiving would be exhilarating but until you actually have the experience it is just an idea. The meditation strategy is associated with quadrant one in Wilber’s map of human knowledge and experience shown below in a simplified format.

                        Internal                                                                 External

1. Interior-Individual-Intentional (I)

       3. Exterior-Individual-Behavioral (It)

2. Interior-Collective-Culture (We)

       4. Exterior-Collective-Social (Its)

Wilber suggests that part of the problem we face is an overemphasis on exteriorized products of thinking, especially objective knowledge. He doesn’t think objective knowledge is bad, just that it has been emphasized to the point of crowding out other equally important aspects of being human. His meditation strategy belongs in quadrant one, representing individual interiority. As the ancient Greek aphorism says, “Know thyself.”

Any attempt to implement programs like those mentioned above are certain to be met by resistance, especially large-scale educational programs imposed on the unwilling. Voluntary programs are more likely to be accepted. If such programs produce positive results, then more people are likely to be open to participation. Probably the easiest group program to implement would be a group dialogue program such as proposed by Bohm. These should be community-based to ensure that sufficient diversity of views are represented. Of course, the suggestion by Wilber to undertake a systematic observation of one’s own thought processes through a meditation program has only one person’s opposition to overcome – yours. Should you be interested in a solo exploration, I recommend his book Integral Mindfulness.

It appears to me that the only way to resolve the dilemma that we face is to evolve our way out of it. This may be a difficult solution and perhaps we lack the foresight and long-term perspective needed to succeed. All other tactics, even when they appear to be successful, will in the end prove to be temporary and we will find ourselves cycling through the same struggle again and again. How long this can be sustained without imploding our civilization is difficult to say but that is the probable price of failure.

If this post has stimulated your interest, I recommend you to read the books mentioned and draw your own conclusions. I also suggest that you take a look at the two addenda below, especially Addendum II.

 

Addendum I

Levels I,II, III.              Stages 1, 2, 3…               Models (a) Kohlberg, (b) Selman

I.              Pre-conventional

1.          a. Punishment-obedience orientation. What’s right is what avoids punitive consequences.

            b. Individuals as physical entities. One socially interacts with others who have similar superficial and      observable characteristics, such as sex, skin color, etc.

 2.          a. Instrumental-Relativist, exchange orientation. What’s right is what secures a reciprocal exchange; i.e., I’ll scratch your back, if you’ll scratch mine.

              b. Individuals as intentional agents. One socially interacts with others to temporarily secure their support or assistance.

 II.          Conventional

3.          a. Good-boy, good-girl orientation. What’s right is what is consistent with social expectations, especially with family expectations.

             b. Individuals are introspective. One employs mutual perspective taking as a strategy to further one’s self-interests in specific situations.

 4.          a. Authority-rules, law and order orientation. What’s right is what conforms to the rules set by authorities, especially social institutions such as religious authorities or legal authorities associated with the community in which one lives.               

               b. Individuals have relative stable personalities. Social interaction arises out of mutual interests and sharing with others. Relationships have duration over time based on the expectation that the other will continue to conform to one’s expectations.

 III.          Post-conventional

5.          a. Social-contract orientation. What is right is what satisfies standards examined and agreed upon by society.

             b. Individuals are complex self-systems. Social interactions are recognized as involving complex and often conflicting needs met through a variety of relationships.

6.          a. Universal Ethical Principles, personal conscience orientation. What is right is what is consistent with comprehensive, self-evolved and logically consistent ethical principles.                     

             b. No parallel.

Addendum II

Stages of Growing Up from Ken Wilber’s AQAL Model

Introduction

The following stages are based upon a large body of research by a variety of developmental researchers, such as Jean Piaget among many others. Note that developmental stages imply a progression where one must begin at the initial stage and then through developmental experience move up to the next stage in the sequence. When a move up occurs the lower stage is absorbed by the new stage rather than the previous stage being left behind. Thus, someone at a higher stage can understand where someone at a lower stage is “coming from,” so to speak. However, a person at a lower stage has little or no basis for understanding where someone at a higher stage is coming from. Further, one cannot skip stages in a developmental sequence though movement through a stage can be sped up. There is no guarantee that one will move through the entire developmental sequence. Typically, one arrives at what will be one’s final stage by late adolescence, however, there are emerging methods for stimulating development into adulthood. Keep in mind that except in transition periods, there is usually a dominant developmental stage evident in the majority of persons in a population. This does not mean that other stages aren’t present during a given period just that they are less common or in some cases even rare. Finally, note that the descriptions below are brief stage summaries and are fixed descriptions of what is a dynamic process during the developmental period.

1.              Archaic (Infared) : The most fundamental stage and the least significant. One exist in a state of fusion with the environment. At this stage, when an instinctual drive arises one becomes that drive; e.g., one isn’t hungry one is hunger. Normally only seen in infants prior to individuation. It is never seen in a typical adult. It is possible for typical adults to carry fixations from this period, which means that the person is still identified with some part of this stage.

2.              Magic Tribal (Magenta) : Very few adults will be found at this stage. It is the beginnings of a separate self. There is a fundamental distinction between self and other at an emotional level, but there continues to be some confusion around self and the exterior environment. This confusion gives rise to animistic thoughts in which human qualities are attributed to things in the exterior environment; e.g., Lightening strikes because it wants to kill me. Magical thinking also occurs in this stage; e.g., if I hold a wish intensely enough I will manifest what I wish for. If I pray hard enough I will be cured.

3.              Magic Mythic (Red) : A person at this stage engages in preoperational thinking and has an egocentric identity. A separate self is more fully developed in this stage and this leads to a concern with security and self-protection. At this stage a power drive emerges. An exaggerated power drive often produces an inner critic that may create feelings of inferiority. For someone at this stage what they want is what is right and this justifies simply taking it. They tend to be not only egocentric but narcissistic. They are only capable of taking a first person perspective (me/mine). They are incapable of being empathetic; i.e., seeing and feeling a situation from someone else’s perspective. Joseph Stalin is often offered as an example of this stage.

4.              Mythic Traditional (Amber) : This level can also be described as the conformist stage. Cognitive processing shifts from a preoperational mode to a concrete operational mode. Thinking is now capable of performing cognitive operations on things in the external world. A person at this level has developed some capacity taking a second person perspective. This marks the shift from an egocentric to ethnocentric identity. This means that such an individual can now find belongingness in groups; e.g., family, clan, tribe, nation, religion, political party, etc. Wilber indicates that about 40% of the American adult population is at this stage, which includes people not fully transitioned into it and those beginning to transition out of it. People at this stage are highly rule governed and believe in stringent enforcement of rules. They are concrete thinkers and hold unquestioned belief in cultural narratives, which are viewed literally and held as absolutely true. They are easily led to place all power and authority in a single person who is viewed as omnipotent. People in this group may become true believers in a fundamentalist religion, political movement or scientism (scientific dogma).

5.              Rational Modern (Orange) : Cognitive processing shifts from a concrete operations mode to a formal operations mode. Thinking is now capable of performing cognitive operations on thought. A person at this level as developed some capacity for taking a third person perspective. They can now step back from themselves and come to a relatively objective opinion about themselves. This leads to the development of self-esteem needs and true individuality. For such an individual there can now emerge a drive for excellence, achievement and progress. Wilber indicates that about 50% of the American adult population is at this stage, which includes people not fully transitioned into it and those beginning to transition out of it. There is a shift from an ethnocentric to a worldcentric identity, which means the person is capable of taking an objective, scientific and universal perspective. This stage marks a move to an ability for greater inclusiveness; i.e., from “us” “to all of us.” Stage 5 didn’t begin to emerge in any significant degree in the west until about 300 years ago. It is viewed by Wilber to be a highly significant development. Stage 4 (Conformists) and Stage 5 (Individualists) together make up a majority of the current U.S. population and should be expected to be in direct and regular conflict.

6.              Pluralistic Postmodern (Green) : With this stage there arises an ability for fourth person perspective taking, which can reflect on, analyze,, critique and deconstruct third person perspectives. People at this stage only began to show up in any numbers around the middle of the twentieth century. The emergence of the youth revolution and counterculture movement at this time marked the arrival of the first postmodern stage. The fourth person perspective of this stage led to an emphasis on relativism and multiple approaches that rejected any universals or unified views. All viewpoints are seen as local and culturally constructed. Postmodernism especially rejects any “-isms” of any type. The pluralistic view is egalitarian and sees everyone as absolutely equal and no culture is superior to any other culture. Thus the emergences of multiculturalism in the late twentieth century. Members of this stage lead with the heart and rely on feelings rather than the head and logical analysis. Another characteristic of this stage is the rejection of all hierarchies as evil. What it fails to do is differentiate between “dominator” hierarchies and “growth” hierarchies. The self-contradiction in postmodernism, of course, is that it holds and promotes its view as being superior to all others. Wilber indicates that about 25% of the U.S. population can be classified at Stage Six. While Stage 4 at 40% and Stage 5 at 50% and Stage 6 at 25% exceeds 100% bear in mind that there are people in transition and likely counted twice. Some writers on developmental stages use notation along these lines 1, 1/2, 2, 2/3, 3, etc. This sets up the perfect storm of a clash between traditional, rational and multicultural values.

7.              Integral (Turquoise) : This stage has only begun to be noticed by developmental researchers in the past few decades. It is still quiet rare and probably evident in less than 5% of the population. It is a second tier stage and the major mark of this stage is a drive for wholeness. One result of this is that the Integral stage is the only stage that sees the value of all the lower stages and their necessity for the developmental process. Bearers of this stage function at next to the last step in Maslow’s needs hierarchy — self-actualization. At this stage, thinking and feeling for the first time are brought together in a tight integration. This stage’s value for wholeness and inclusiveness leads people at the integral level to look at issues and problems in large, broad contexts, such as seeing environmental problems as a biosphere problem not purely a local issue. This broad perspective leads to little sympathy for partisan politics either nationally or globally. As an established stage it is the stage with the greatest depth of all the stages to date.

8.              Super Integral Stages (White) : This represents possibly as many a four additional stages that would be tier three stages. These projections are based on the assumption that the universe is inherently loving and creative otherwise evolution would never have gotten underway and produced anything new at all. These stages are thought to be driven by an increasing focus on wholeness, inclusiveness, increasing consciousness, increasing love and care and concern, which is inherently built into the universe as we know it. It is thought that persons operating at this level currently exist but are very rare and represent significantly less than 1% of the population.

Thoughts on School Reform

          If schools desire well behaved and motivated students, involved parents and community support, these constituents must perceive the curricula options as appropriate. There is no one curriculum that is right for every student. The varied abilities, interests and goals of students require more than a single curriculum. Examination of traditional, public-school curricula show that they emphasize preparation for college. Elementary school curricula prepare students for the secondary curriculum, which then prepares students for higher education. Some school systems claim to offer alternative curricula, a few actually do, but the college preparatory curriculum prevails. Further, legislators and others concerned with public education want to strengthen the traditional curriculum. Increasing the requirements in the traditional curriculum may be proper for students with college as their goal. However, such efforts can make the curriculum less flexible and less relevant for students who do not intend to go to college. This latter group accounts for most of the students in the public schools.

In the U.S., estimates suggest that about 25% of the students who enter school will drop-out before graduation. Drop-outs are students who vote with their feet. They choose to get out of what they perceive as an aversive environment. Of the remaining 75% who finish high school, about 50% go on to college. Of those that go to college, about 50% graduate. Thus, a college preparatory curriculum only meets the needs of about 20% of the public school population.

Some will argue that the proportion of students entering and completing college should be higher. They might say public schools aren’t doing their job and academic requirements for high school graduation aren’t rigorous enough. Unfortunately, the only way there can be a significant increase in college attendance is to lower the curricula standards in colleges. Only students who, intellectually speaking, are bright-normal or above can benefit from a college education. Given a normal distribution of intellectual ability, only about one-quarter of the population is college material. Further, not all students with the ability want a college education. Thus, there probably isn’t much room for improvement in the proportion of the population graduating from college without altering the nature of a college education.

Completing high school or even some college often does not prepare one to make a positive contribution to the adult community. The rate of unemployment for young adults is several times higher than the rate for the general adult population. This would not be the case if most young adults entered the work force with a proper education. Leaders in business, industry and public agencies all lament the level of functional skills in young people seeking employment. Students need functional skills in reading, writing, and mathematics. Skills for problem solving, critical thinking and independent learning are needed too. There are many life skills such as parenting skills and managing finances, that are deficit in our youth. Work skills such as taking directions and cooperation that are critical to success are lacking. Finally, there are the skills needed for employment in specific occupations. All of these needs can and should be met by public school programs.

Curriculum

What is a proper curriculum? The curricula options available in public schools are important for students, their parents, and the community. There is wide variation in the needs and goals of these constituencies and within each of them. Therefore, no single curriculum is likely to be proper for every student. Only diverse curricula will meet the wide ranging needs and goals of public school students. Consumers must have input into what curricula will meet their diverse needs. Decisions about curricula matters should not be left solely to professional educators. Students, parents and representatives of the community need to participate in the decision process. An outline of a diverse public school curriculum follows. It is not a proposal but an example. It is simply a stimulus for thought about what a diverse curriculum might look like.

The curriculum example has three levels: Readiness, basic literacy and advanced options. The curriculum is uniform at the first and second levels. It becomes more diverse at the third level. It rests on several assumptions.

1.          The delivery model used will promote flexibility in the choice of teaching materials and methods. Such a model will make it possible to adapt to different learning styles and rates.

2.          The curriculum represents a continuum. Placement in and movement through the curriculum depends on the mastery of objectives.

3.          The curriculum will be open and movement between options available any time a student chooses. The offerings at the upper level are not age restricted. That is, older individuals wishing to return to school and pursue a different option can do so at any time.

4.          The curriculum is appropriate for most students, including those with mild disabilities and learning problems. Special adaptations and modifications would be necessary for students with moderate to severe learning problems.

The readiness curriculum (see Figure 1) would serve children during the early childhood period. It lays the foundation for basic literacy. There are four strands in this curriculum. First, the language strand would focus on developing language skills including both vocabulary and syntax. It would emphasize interpersonal, language stimulation activities. Second, the developmental abilities strand would focus on gross and fine motor skills and social skills. It would employ stimulating activities involving movement and peer interaction. Third, the psychological abilities strand would focus on various prerequisites for efficient learning. It would work on abilities like visual and auditory attending and memory and problem solving skills. Fourth, the pre-academic strand would lay the foundation skills for reading and math instruction. It would teach skills such as letter and number discrimination, letter sound relationships and number and quantity relationships. Mastery of the readiness curriculum would be the prerequisite for moving on to the basic literacy curriculum.

The basic literacy curriculum (see Figure 2) would serve children during the middle childhood period. It would provide basic literacy skills at a functional level. That is, the essential skills generally needed to function in the everyday world. Delivery of this curriculum would be through classroom instruction with extensive use of both simulated and real-life application experiences. In short, instruction would focus on developing functional academic skills.

This curriculum would also have four strands. First, the language arts strand. This strand would have three sub-components: Oral expression, reading and written expression. Second, the math and science strand. This strand would have three sub-components: Arithmetic, physical sciences and biological sciences. Third, the citizenship strand. This strand would also have three sub-components: U.S. history, civics and current events including geography. Fourth, the career development strand. This strand would have three sub-components: Social skills for daily living, occupational awareness and leisure skills. Minimal competency in this curriculum would be a prerequisite to move on to the advanced curriculum options. Minimal competency would be at about third to fourth grade level in traditional terms. Mastery would be competency at about fifth to sixth grade level in traditional terms.

 

The advanced options curriculum (see Figure 3) would serve students in late childhood, adolescence and occasionally adults. The curriculum would have two major strands: College preparatory and vocational. Entry into the college preparatory curriculum would require mastery of the basic literacy curriculum. Entry into the vocational curriculum would depend upon the strand entered. Entry into the technical and business strands would require mastery of the basic literacy curriculum. Entry into the arts, trades and service strands would require minimal competency in the basic literacy curriculum.

The college preparatory curriculum would have three sub-components. The arts sub-component would be for students interested in pursuing higher education programs in such fields as art, music, literature, history or religious studies. The science sub-component would be for those interested in pursuing higher education programs in such fields as biology, physics, computer science or mathematics. The professional sub-component would be for those interested in pursuing higher education in fields such as education, medicine, law, business or engineering. This curriculum would have two parts. The introductory phase would emphasize advanced instruction in a broad range of academic disciplines. Advanced instruction would concentrate on the core curriculum in higher education programs. In addition, there would be career development activities for daily living skills, social skills for employment and career exploration. The specialization phase would emphasize advanced study in the disciplines related to a student’s specific career goal. This would also include career internships in appropriate settings.

The vocational curriculum would have two parts. In the first phase, the students would focus on career specific development of applied academic subjects. This would include career development programs that address daily living skills, social skills for employment and career exploration. In the specialization phase, the emphasis would be on vocational preparation and supervised work experiences. The vocational curriculum would have five strands. Entry into strands one and two would require mastery of the basic literacy curriculum. Entry into strands three through five would require meeting minimal competency in the literacy curriculum.

The first strand would be the technical strand. This strand would be for those individuals who desire careers in technical fields. Technical careers would include laboratory technician, electronic repair and maintenance work, and communications media. The second strand would be the business strand. This strand would be for individuals interested in careers in fields such as office management, commercial sales and information management services. The third strand would be the arts strand. This strand would be for those pursuing applied careers in commercial art, graphics, and entertainment. The fourth strand would be the trades strand. This strand would be for individuals seeking careers in areas such as construction trades, home appliance repair and equipment operation. The fifth strand would be the services strand. This strand would be for those interested in careers in service occupations such as retail sales, personal grooming and child care.

Comfort and Safety

The school environment should be a comfortable setting. There should be adequate provision made for a comfortable level of space. Every classroom should have adequate space for the students and the class activities. Adequate space certainly means providing ample room for seating. It also means providing room for specialized functions such as small group work, learning centers, and individualized programming. Space requirements include storage space for each student and for the storage of instructional materials and records. Teachers also need suitable space for non-teaching duties such as planning, conferences and record keeping. In addition, teachers need an area where they can get away from the classroom to take a break. Finally, there must be suitable space for functions such as eating, recreation, discipline, administration and toileting. Furthermore, the physical facility must have good lighting, ventilation, heating and cooling.

Safety begins with a well maintained physical facility that is adequate for its purpose. In addition, safety depends on having a good discipline policy and following it. Safety is an issue throughout the school and not just in classrooms. Safety is also important in bathrooms, the lunchroom, recreational areas, and hallways. Safety concerns include the school grounds and transportation services for students as well. Discipline policy and support programs must satisfactorily address all of these areas of concern.

Parent Involvement

A positive school climate is much more likely when parents are supportive of the school and involved in its program. Educators frequently complain about the lack of parent interest and involvement in schools. There are at least two reasons parents fail to become involved. First, if parents’ perception of the school climate is negative, they will probably be either passive or active resisters. Second, parents seldom feel that they have any constructive avenues for influence available. Traditionally, the only role for parents has been as a member of a PTA or PTO or as a volunteer worker. Parent organizations seldom amount to more than cheer leading squads. These organizations do not provide an opportunity for meaningful input into the educational program. With two-income families being the norm today, few parents have the time for activities that don’t make constructive use of their limited time.

Since parents and children are the consumers of our educational programs, they need to have a significant role in the program. Parents need to have a voice in decision making. Every school should have a democratic parent organization that has a voice in the management of the school through an elected advisory committee. The advisory committee should represent the majority and dissenting views of parents on a wide range of matters, including discipline policy, curriculum, and program evaluation. A parent organization should serve as a vehicle for parent- initiated changes. It should also provide a forum for criticism of existing policies and programs. In addition, there should be an advisory committee that represents parents on a system level. A system-wide committee might include the chairperson for each of the school-level committees. The system-wide committee should represent the views of parents to the superintendent and school board. Educators must provide for this type of input and incorporate it into the decision-making process.

If parents have a mechanism for constructive participation, their interest and involvement in the schools will improve. Apathy is, in large part, a product of feeling powerless. Create a process that values parents and makes them feel effective and apathy will decline. Real participation by parents requires that educators recognize the need to share their professional power with the consumer. If educators want parent involvement, they must not be defensive but open and inclusive. Parent participation in education will increase support for public schools and lead to improvements in the schools and their programs.

Community Involvement

A quality educational program not only needs the involvement of educators, parents and students but also the community. Community resources are very important for the support programs discussed earlier. The community is also a consumer of public education and needs representation in the decision making process. Representative members of the community should sit on school advisory committees along with parents. There are many constituents in the community that need an opportunity for input into public education. These include local businesses and employers, public service agencies and organizations, colleges and universities and vocational and technical schools.

Speculation About Transgender Conditions

[Note: I use transgender in a broad sense and do not limit the term to persons who transition physically into the binary alternative to their assignment at birth (bodily sex). Personally, I make a distinction between sex identity (biological basis), gender identity (requires a biological basis but is largely socio-cultural) and sexual orientation (biological basis). I consider each to be a separate factor in every individual, in whole or part. I also consider these factors to be variable and interactive producing a wide range of outcomes. While some outcomes are atypical relative to the norm, I consider all to be natural outcomes.]

          Incidence data suggests that transgender (TG) conditions have a wider occurrence in males than in females and this post will be largely focused on TG in males. I do not intend to dismiss TG in females, I am simply trying to keep the level of complexity in this piece manageable. Demonstrating biological factors in TG people is unlikely. Such a definitive answer would require experimental research on humans, which would be unethical to perform. Further, a human subjects review board would never allow it even if some scientist or group of scientists had no ethical qualms about performing the research. An animal alternative will not provide a definitive answer because animals aren’t human beings and generalization from animal studies to humans will always be open to challenge, especially in something as unique as human sexual and gender identity.

What is left then? I would suggest that the next best thing to controlled, experiments on humans is what’s often called a natural experiment. These are unplanned, unintentional events that often provide a source of data that would otherwise simply never be available.

For example, there is the case of David Reimer. Reimer was born a male along with a twin brother. Shortly thereafter, the two brothers were taken for circumcisions. The operation on David was badly botched. After consulting with “experts” on sex and development, David’s parents decided to have him surgically modified to be structurally female. From that point on he was reared as a girl and was on estrogen therapy appropriate to developmental needs. At an early age David began resisting his status as a girl and insisted that he was a boy. By the time that s/he reached the age of 14, the parents gave up and explained what had actually happened. From that point forward, David did everything that was within his power to reverse what had been done to him. He subsequently took the name David and lived as a man. Unfortunately, David ended his own life at age 38 (more here). There are apparently a number of such failed natural experiments, but David Reimer is the best known because he decided to allow all the details of his case to be made public.

What this natural experiment clearly suggests is that there is no significant socio-cultural contribution to sex identity. You cannot have a cleaner test of the socio-cultural hypothesis than a young child surgically modified to conform to external female morphology, socialized during childhood as a girl and given estrogen therapy at puberty. Even if one argues that the parents weren’t fully committed to the path they had chosen, the influences marshaled to affect a change in sex identity were far greater than can be imagined under any set of typical childhood circumstances. The likelihood that the parents weren’t fully committed to making this natural experiment a success seems remote. They were convinced that it was possible by doctors who were supposed to know about these things. They chose to embark on the recommended course of treatment. A treatment that for all practical purposes was irreversible once the surgical procedures to remove the male testes and modify the genitalia was completed. They, no doubt, gave the project their best effort knowing that there was no going back. It just didn’t take.

Another natural experiment that has a bearing on some of the issues is that of individuals with complete androgen insensitivity syndrome (CAIS) [more here]. The bodily cells in these individuals do not have receptors for testosterone and do not respond to the hormone. The default morphology in such cases is female. When this occurs in a male fetus, the outcome is a child that is genetically XY or male and whose external morphology is female. Such individuals do not, however, have the internal female reproductive organs. In other words, a male genotype and a female phenotype, at least in most observable respects.

Individuals with CAIS are reared as girls and the parents and the child are often unaware of the presence of the condition until puberty. Many of these individuals do suffer psychological issues when they become aware of their condition but they do not grow up thinking they are male. Further, they almost invariably live as women and follow a typical female life course. They are sexually oriented toward men and usually marry. Many also become mothers and rear adopted children within their marriages. When there are other than temporary identity problems in these cases, they seem to be mostly accounted for by partial AIS (PAIS) in which the male child is born with deformed or incomplete genitalia. In such cases, the insensitivity to testosterone is not total. In some such cases, they may be surgically modified to be female depending on the status of the genitalia.

What this natural experiment suggests is that sexual identity is not a simple product of DNA or genes. The outcome in CAIS is, for all practical purposes, a woman with male genes. These genetic males have female physical features, female sexual identity and a female sexual orientation (i.e., toward males), which seems to be the human default condition. A cell biologist, Bruce Lipton, argues that DNA directly controls nothing and these cases appear to bear him out. Lipton argues that DNA is simply a blueprint for various proteins and that like any blueprint it is not self-activating. DNA in a cell’s nucleus must be turned on or activated before it will respond and produce a protein. What turns it on, according to Lipton, is a signal that is external to the cell. Such signals attach to a receptor on the surface of a cell and cue the cell to send a signal to the appropriate DNA sequence or gene in the cell’s nucleus to activate it. Testosterone clearly seems to be a signaling chemical that can activate sex related genes and modify some cellular functions. In the absence of the external signal, the genetic sex of a male remains unexpressed.

Sorting out the particulars and understanding the mechanisms and the variations may be possible by a careful study of natural experiments. The two types of cases discussed above seem to clearly rule out socio-cultural factors and simple genotype. The answer to the questions about TG in males will probably be found in exploring natural experiments that represent the middle ground between these two types of cases. It appears that the middle ground is probably formed by individuals with PAIS. What seems probable is that, at least, in TG males sex hormones are probably the external cues that activate genes related to sexual identity.

In TG males, testosterone production is adequate for activating the genes that modify the fetus to follow a male line of morphological development. However, at some point or points in development the fetus is either exposed to the wrong hormone, an inappropriate quantity of the correct or the absence of a hormone at a critical time. It seems likely that the critical function gone awry is related to signaling the neurons in the brain and feminizing the fetus’ brain. Several possibilities follow but do not represent an exhaustive list:

1.              The body fail to produce a sufficient quantity of the critical hormone during a critical period of brain development.

2.              Hormone production is adequate but enhanced, blocked or neutralized by some interfering chemical during a critical period of brain development.

3.              There is some interference with the sensitivity of the hormone receptors on neurons by an outside agent during a critical period of brain development.

4.              Hormone production is normal, there is no external agent interfering and the cell receptors are functioning normally but the timing of the hormone release must match closely with a critical period in brain development and the timing is off.

5.              Normally, there are additional surges of hormones in male babies perinatally or immediately postnatally. There might also be a failure of this late surge or variable levels of weakness in it that could affect brain development related to sexuality.

 In any of the proposals above, the outcome is likely to be variable depending on a variety of factors. The outcome could be the gestational default (female sexual identity) resulting in a transgender or transsexual condition. The outcome could also be only a partial conversion of the default female sexual identity to a male sex identity (mixed sexual identity) resulting in a range of TG associated outcomes.

The speculative hypothesis put forward here is that TG males arise from hormonal signaling gone awry. The errant signaling is likely to be related to testosterone, especially too little hormone or weak sensitivity to the hormone at the wrong time. It seems likely that the explanation for TG females might also be found to be related to errant testosterone signaling or receptor sensitivity that occurs too late in the gestation process to affect morphology but could still cause neurons to activate DNA with male sexual identity functions. It seems possible that TG males and females are due to errant androgen biology. In the former, this is probably due to a deficiency of some sort and in the latter probably due to an excess of some sort. It also seems likely that there would be fewer TG female outcomes simply because the default biology is female and should thereby be more robust and less susceptible to errant hormone signaling.

Genetic activation, to one degree or another, of biological sexual identity probably has some biologically based behavioral implications. There is some pretty clear evidence from evolutionary analysis that there are some basic differences in male and female reproductive strategies that lead to differences in behavioral styles. For a person who has some degree of sexual identity associated with the opposite sex, the greatest behavioral impact will be through socialization. Much of socialization takes place through social learning, which is observation based. The most critical factor in observational learning is attention to models. Thus, sexual identity might be considered an attention orienting variable. For example, a male with a female sexual identity, in whole or part, will to some degree be biologically oriented toward attending to female models. This is not unlike the priming that a fetus’s brain receives to focus attention on language models to facilitate acquisition of language in its developmental environment.

The content that makes for femininity or gender identity is largely socio-cultural and will vary by time and place. An individual with a focus of attention for female behavior will through observational or social learning acquire some degree of those behaviors and attitudes associated with the female models in his or her life. The strength of this biological orienting response will affect how strong or weak are the learning conditions. A further impact on the strength of the learning will be governed by whether or not the environment supports and reinforces the learning of feminine content. In the case of TG males, there often will be variability in the strength of sexual identity both for male and female aspects. This should result in variable degrees in the attention orienting response to both male and female models. Combine this with variability in the environmental support for or disapproval of attending to and imitating cross sex models and there exists the potential for a wide range of outcomes ranging from fantasy male femaling (to borrow a phrase from Richard Ekins) to medically orchestrated sex change, which in fact is what is seen in many TG males.

In sum, the hypothesis is that a male’s sense of sex identity is determined at the biological level and is related to hormonal signaling. When this signaling goes awry, TG males (and TG females) result. It seems likely that the errant signaling is related to much or to much androgen signaling at a critical time or selective cellular insensitivity to androgen signaling at a critical time or more generally. The degree to which the signaling goes awry accounts for different degrees of expression seen in actual TG males. That femininity and masculinity are learned expressions of gender identity is, no doubt, largely true. However, it is also proposed that the focus of attention needed to readily acquire expressions of gender through observational learning has a biological basis in one’s sense of sexual identity. Finally, attempts to socialize against one’s biological sense of sexual identity, as in the Reimer case, will be met with resistance and will likely fail.

Comment on a Klan Rally

 

          The picture above is from a Klan rally held in a small town not far from where I live in north Georgia. I was at first reminded of the Klan rallies that took place during my youth. Regular rallies were held on the top of Stone Mountain in Georgia, east of Atlanta. I recall sitting in my car at a highway intersection waiting to exit onto the highway while a seemingly endless stream of Klan “kars” passed by in route to the mountain and the inevitable cross burning.

 As I considered the current event, which was much smaller than those earlier events, an observation made by a psychologist, Charles Carver, came to mind. Carver’s observation was that if you want to understand a behavior, you must first understand the goal to which it is directed. This thought led to questions about the goal of the Klan and of the protesters present at the rally.

I don’t seriously believe that the Klan thought they were going to persuade anyone to adopt their position on any issue, so what did this small band of men belonging to a marginalized and socially impotent group hope to accomplish? Further, what was the goal of the protesters at the Klan rally? I very much doubt that the protesters thought they were going to persuade the Klansmen to throw off their robes and become advocates for freedom and liberty for all.

If this little “dance” on the Ellijay town square wasn’t about one group trying to change the mind of another group, what then was it about? I think that for the Klan, a true home grown terrorist organization that is now marginalized and socially unacceptable, the rally was primarily about validation. They sought and obtained public attention, which affirmed that they weren’t forgotten relics and could still command an audience by their public presence. The Klan reminds me of youths I’ve observed who know just the right buttons to push to aggravate some adult in their lives (teachers and parents seem to be favorite targets) and take considerable pleasure and satisfaction from having so manipulated an antagonist.

In addition to the self-affirmation obtained from public attention, the rally seemed to me to possibly serve a second purpose — communication. How does a small, isolated group recruit new members and give support to other scattered and isolated groups and individuals of a similar mind? One answer I think is through publicity. The news coverage generated by the event turned protestors and the media into the unwitting accomplice of the Klan in disseminating its message to its kin, “we’re here and we still matter.” In support of this analysis consider this from Scott Atran an anthropologist and expert on terrorism, “Media and publicity are the oxygen of terrorism. Without them it would die.”

Even in this day of digital communication, the context of a public event has significant messaging potential, as all of the “terrorist” groups in the world know so well. A public event, whether a rally or a car bomb, is both a cheap and effective way to obtain an outcome not otherwise possible for such a group. Thus, contributing to a publicity event conducted by the Klan, whether by showing up to protest or showing up to cover the “event” for the media, is to assist the Klan in meeting its goals. Empowering the Klan in stressful and contentious times is especially hazardous because it remains a spark with the potential to become a fire.

What led the protesters to become dance partners with the Klan? Clearly, there was a bit of self-affirmation going on here as well. What better way than a public dance of defiance with a defanged cobra to demonstrate one’s righteousness and moral superiority. The Klansmen in their white robes provided a stimulus to elicit the moral outrage of the most sensitive members of the community — the Klan’s dependable foils. The protestors came out because of the Klan but they demonstrated to affirm their own beliefs and to signify publicly to one another and the community that we are truly good and caring people. The rally also provided the protesters an occasion to identify kindred spirits in the community, form new associations and weave a new thread into one’s personal narrative.

In the end, the Klan cared only that the protesters showed up and the more the better for their purposes. The dance goes on.

Why We Believe

          As a psychologist I have often asked myself, why people seem to easily commit to belief systems? This predisposition is clearly evident in a wide range of human activities. It includes things as diverse as religions, conspiracy theories, political ideologies and pseudo-scientific theories.

Albert Ellis’ rational-emotive theory (see Chapter One, page 19) makes a useful distinction between what he calls rational and irrational beliefs. The former have some objective basis and depend upon evidence. The latter have no empirical basis and their adherents usually have a strong emotional investment in the belief, which is largely supported by faith in its correctness. Ellis’ theory rests upon two assumptions about human nature. First, we have a biological predisposition toward irrational thinking, e.g., over generalization and illogical association. Second, one of the major tasks of socialization is to establish a system of beliefs. It is a major developmental task because belief systems help us interpret our experiences, organize our thoughts and observation and make decisions to act.

The second assumption helps to explain why we adopt beliefs systems. They are to varying degrees useful schema for imposing order on our world, understanding the events in our lives and guiding our behavior. The first assumption indicates why many of the belief systems we adopt are irrational and without empirical foundation.

What might be the basis for the assumed predisposition for irrational thinking? Michael Gazzaniga found evidence, in his research on the brain, for what he calls the Left Brain Interpreter (LBI). Gazzaniga thinks that the LBI is a function of the brain acquired through evolutionary selection pressures. The LBI evolved because being able to organize and explain experience has survival value. Having an explanation for a phenomenon, even an incorrect explanation, makes it easier to interpret and respond quickly. If our beliefs lead to successful responses more often than not, this success would give an ability to use explanations to quickly evaluate and respond survival value. While it is often the case that our beliefs lead to successful responses, such success doesn’t necessarily make them valid. However, we usually take success as evidence confirming the correctness of our belief. For example, if you believe that people who look different aren’t trustworthy and are potentially dangerous, you will avoid contact with such people. If you then find that you are seldom assaulted, you will probably attribute your safety to avoiding contact with people who look different from you. Of course, the absence of assault experiences may be due to entirely different reasons but it will be attributed to the belief that motivated your avoidance behavior.

Since we have a strong disposition to formulate explanatory beliefs about our experiences, why do we so often formulate inaccurate and incorrect beliefs or explanations? This happens in part because evolutionary pressures favored those who quickly formulated explanations about experiences. The day-to-day struggle by our predecessors to survive allowed few opportunities for reflection. In the evolutionary environment that led to human beings the quick-witted were usually survivors and the reflective were often someone’s dinner. Thus, we acquired a disposition to formulate beliefs or explanations on the basis of little or no information and what information we had was frequently incorrect.

Frank Barron, a creativity researcher, pointed out many years ago that his research suggested that an inability to explain something made most people anxious or uneasy, which of course provides an incentive (anxiety reduction) to conjure up an explanation or accept some proposed explanation. This is possibly a motivational component to the evolved predisposition to create explanations. Barron found that most people would accept almost any explanation rather than live with uncertainty. He also found that among creative people the opposite was generally true. In short, a small minority of people would rather live with uncertainty than accept a dubious explanation. Barron would probably agree with Steven Pinker, a contemporary psychologist, who has suggested that the human mind frequently functions less like a chief executive and more like a “spin doctor” that is always busy creating post hoc explanations for our decisions and actions.

 There are many examples of this near compulsion to create explanations in human history. One need only think about the many, varied and incorrect beliefs that societies have created to explain natural events, e.g., floods, volcanic eruptions, failed crops, plagues, etc. In many cases, these beliefs have led to behavior that, from our perspective, was irrational. An irrational belief arises in one or more individuals and if it has appeal is adopted by others and often becomes a cultural belief that is perpetuated through the socialization process.

Ellis contends that our tendency to think irrationally results in distortions, flaws, and inaccuracies in our thinking. Parents, peers, community institutions (e.g., schools, churches, political parties, etc.), and the media can introduce distortions into our belief systems. Not only are distortions possible in commonly held beliefs, but personal aspects of our belief system are also prone to distortions that result from our own faulty thinking. Cognitive psychologist Yaakov Kareev’s research has identified one particularly important source of distortion in human thinking. His research has demonstrated a tendency in humans to find positive cause-and-effect associations among events. In fact, he found that people are more likely to see a positive association between two observations than a negative association even when a valid negative association is present. When we attempt to understand an event, we can usually only identify a few of the apparent components of the event. Further, due to limitations in our working memory capacity, we can only consider a small number of the apparent components at one time. Kareev and his associates have shown that our strong predisposition to find positive associations between things that appear to be associated with an event increase as the number of variables in working memory decreases.

There are differences between people in working memory capacity due to differences in cognitive abilities and due to differences in temperament, which make some people more susceptible than others to seeing false connections between events. Anyone who is susceptible to anxiety may experience a reduction in working memory capacity because anxiety has been shown to reduce working memory capacity. As the size of working memory decreases the likelihood of finding false positive associations increases. A predisposition to find positive associations among things we observe and experience has positive benefits, such as, making it easier for a young child to make associations between vocal sounds and environmental stimuli during language acquisition. It also makes it possible and even likely that we will develop cause-and-effect associations that are erroneous. This tendency to make erroneous cause-and-effect associations is sometimes called magical thinking and is most clearly reflected in superstitious and delusional behavior. In addition to our susceptibility to magical thinking, there are many other common errors in thinking that we are prone to make. In fact, Massimo Piattelli-Palmarini has investigated and compiled a catalog of errors in thinking common to human cognition.

Finally, Gazzaniga indicates that once a belief is established it is difficult to change it. There are several reasons beliefs are difficult to change. First, we find it easier to think of evidence for rather than against a personal belief; that is, validating evidence is easier to recall than contradictory evidence. Second, we also have a strong tendency to look for evidence that supports our beliefs and to ignore evidence that does not. Third, when we encounter ambiguous evidence we are disposed to interpret that evidence so that it supports our beliefs. Finally, when we are confronted with evidence that directly conflicts with our beliefs, we are inclined to discredit the evidence rather than change our beliefs. The single best antidote for irrational thinking that we have developed is the scientific method, when properly applied.