Training the Self

How personal improvement is the new religion… and the old one too

What saves a man is to take a step. Then another step.
It is always the same step, but you have to take it.
—Antoine de Saint-Exupéry, Wind, Sand and Stars (quoted in Rubin, 103)

Pilgrim’s Progress on Steroids

John Buchan wrote The Thirty Nine Steps and many other thrillers set in the era of the Great Game. They are classics of a kind, but very much of their time – xenophobic, colonialist and chauvinistic at their best. I was struck recently by an article claiming that Buchan’s writing exhibited a ‘Christian existentialism’. My understanding of this was that unlike the country house mysteries of Agatha Christie, there is no question of whodunit. Instead the hero of a Buchan novel knows very well that he is running for his life. The question is one of survival. Also, unlike the country house mystery, there is no cosy coterie of neighbours who are all potential suspects. Instead it’s almost always one or two plucky heroes alone against the perilous world. This is an individualist quest for salvation. I found it amusing to imagine the great chases through the Scottish Hills as a kind of Pilgrim’s Progress on steroids — and with much higher stakes.

You must change your life

I stood in a bookshop recently for considerably longer than planned, to skim through Peter Sloterdijk’s book You Must Change Your Life. Sloterdijk is a German TV presenter and philosopher who seems in recent years to have taken on the mantle of the greatest living prophet of European philosophy. He seems much more conservative, however, than that other chief contender for the title, Alain Badiou. He is also both a follower of and a challenger of Nietszche.
There is a great deal of interesting stuff in YMCYL, far more than could be accessed in a few minutes standing at a book shelf (see this review, for instance). But the basic idea is that Nietszche’s death of God was perceived as a tragedy, because of the realisation that there is now no-one to tell us how to live our lives. The only thing we have left is the obvious feeling that we could be doing it better, that improvement of the self is not entirely beyond our reach. Between Nietszche’s time and ours, says Sloterdijk, there has been a great proliferation of training regimes, schemes to help us to live better. We look to all sorts of teachers, trainers and gurus to learn the right techniques. He presents a brief typology of these in his book. In fact, he says, we are living in an era of ‘anthropotechnique’, in which we are encouraged to improve systematically.
Actually, though, he claims, we were always doing this. Religion never really existed. Religious leaders were always what we would now call ‘personal trainers’ and religions were never anything but misunderstood training regimes. Unlike Nietszche, Sloterdijk very much approves of Socrates and Jesus in this respect. Indeed the idea of religion as personal training regimen makes some sense. One thinks of the Rule of St Benedict, of the Ignatian Exercises, of the Methodist class. Certainly training the self has been an important strand of Christian piety.

Better than Before

There is a lot to like in Sloterdijk’s approach. Gretchen Rubin has recently published a book called Better than Before: Mastering the Habits of our Everyday Lives. After reading Sloterdijk it’s hard to avoid seeing such a title as the latest in a long line, not just of self-help books, but of spiritual exercises along the lines of Sloterdijk’s claims.

Where I would take issue with Sloterdijk, however, is with his belief that we are now secular and that our secularity can be projected backwards into the religious past to make sense of it. I don’t believe that religion never existed. Actually, I’d argue the opposite. It’s not that religion never existed. Rather it’s that secularism does not and will never exist. At least, to be less sweeping than Sloterdijk, religion never really seems to go away, does it? It just mutates into something less incredible, more acceptable and self-evidently true to the culture. For example, in John Buchan’s novels, secular heroes in pursuit of secular aims find themselves recapitulating the (existentialist) Christian quest. The age-weary theme of personal salvation mutates into the plot of a best-selling thriller. I do agree with Sloterdijk that these days, personal training, self help, is our common religion. And like all great religions, it only works when we see it as nothing more or less than practical common sense. Whereas Sloterdijk claims it was never religious, so religion can’t be on the return, I would claim it was always religious, so religion was never on the wane.

Permitted to be Mediocre

So why does this matter? If Sloterdijk is right about religion, that it has always been all about training, we should probably be satisfied with our lot. Membership at the local/global gym, lifehacking websites, books like Better than Before are the best we have any right to expect. After all, if God is dead, anything is permitted to be mediocre (to misquote Dostoevsky). This line of thought seems reminiscent of mid-Twentieth Century social democracy – the kind that was content to put up identical rows of cheap concrete tower blocks in place of the great buildings that both sides in the war had bombed – and without a hint of shame to call it progress, the very definition of the word modern. But if I am right, on the other hand, we should expect much more of our contemporary and emerging religion. The old religion included plenty to be critical of but at least it was impressive. If, now, training is all, we should set much higher standards for our present day training regimes. In place of the Ten Commandments, we have accepted seventeen rules for a flatter tummy. This is an aesthetic and moral capitulation. To give up St Peter’s Basilica and trade it in for a Fitness First gym on every corner doesn’t seem like a good deal to me. I’m not saying the Ten Commandments and St Peter’s are presently fit for purpose. I am saying that what has replaced them barely is. Ironically, then, it seems I still haven’t found what I’m looking for. When it comes to the religion of our time, I still believe we can, collectively, be better than before.

Note: I have been testing out Dave Winer’s new blogging platform, myWord.io and making it an excuse to learn MarkDown. You can check out the result if you like.

Image credit: Illustration for Pilgrim’s Progress, Gertrude Hermes. CC Ross Griff

The feedback loop as a symbol for life in the 21st Century

self-organisation is a high-level property that emerges from the underlying network, not a feature of any of the individual components.

This has interesting consequences. Where any part of the mechanism is sensitive to the environment, the whole self-organising loop can be too.

http://aeon.co/magazine/science/why-the-symbol-of-life-is-a-loop-not-a-helix/

Here’s an example from the Resilience Alliance – the adaptive cycle – that maps nicely onto the four cultures of cultural theory:

The Adaptive Cycle
The Adaptive Cycle

See also: redundancy and resilience

Bias: it’s not a bug, it’s a feature

“Kahan’s argument about the woman who does not believe in global warming is a surprising and persuasive example of a general principle: if we want to understand others, we can always ask what is making their behaviour ‘rational’ from their point of view. If, on the other hand, we just assume they are irrational, no further conversation can take place.”
http://aeon.co/magazine/psychology/we-are-more-rational-than-those-who-nudge-us/

How to inspire people with prize money

trophies

Would you put in more effort if you thought you could win a large cash prize?

What about if that prize was broken up into a series of smaller prizes – how hard would you work then?

‘In praise of big prizes’ at the Freakonomics site, had some advice for a professor at the University of Texas who changed his practice of handing out cash prizes to students in favour of a more level system.

http://freakonomics.com/2013/10/28/in-praise-of-big-prizes/

The author writes that actually,

“larger top prizes and a steeper prize gradient will elicit more effort than a flatter gradient, one with more prizes of smaller amounts (Lazear and Rosen, 1981).”

He suggests that a large amount of prize money is what motivates top sports people such as Tiger Woods, and that perhaps the professor could adapt and use this approach in an educational setting:

“he would get better written work if he went back to the old system, just as Tiger Woods is better motivated by a big winning prize for a whole tournament than he would be by small prizes for having the best score in a particular round.”

In a previous post on Fourcultures about Fatalist development aid I noted how schemes to randomly assign cash handouts to poor people seem to work quite well. According to the Economist, though, there are situations in which conditional handouts work better. In one example, would-be aid recipients were required to submit a business plan before going into the lottery.

Perhaps these schemes using contrived randomness, a Fatalist strategy, would be better if they used high value tournaments instead – a very Individualist strategy.

One small problem is that the prize money that seems to motivate Tiger Woods to get out of bed is slightly higher than that available in college classes or in development aid programmes.

First prize for the 2013 US Masters  tournament was $1,440,000. That’s quite a lot of money. Even the 50th placed golfer still won $20,160.

In contrast, the top University of Texas student paper won $1,500. In even starker contrast, Kenyan villagers identified by the charity Give Directly receive $200.

“We send each recipient household a total of $1,000 over one to two years, or $200 per household member for the average household. Our analysis suggests that this amount is fair, well-understood, and potentially transformative.”

When Individualism can provide a US Masters level of money to colleges and to poor villages in Africa, maybe then its policy prescriptions will be more credible.

See also: Fatalist development aid

[image credit: public domain, pixabay]

Fatalist development aid

The Economist evaluates a scheme to give poor people cash handouts at random, instead of through traditional aid programmes. Mixed results…

http://www.economist.com/news/international/21588385-giving-money-directly-poor-people-works-surprisingly-well-it-cannot-deal

Fatalism, as described by Grid-Group Cultural theory, is more than merely the worldview that blind fate rules our lives. It takes this as a given and then seeks to make the world even more random. This has been termed ‘contrived randomness’. It has a strong pedigree as a tool for public policy (for example, random assignment of jury service, random alcohol checks on drivers, etc.) Taken to further lengths it can be used in ‘aleatory democracy’ – harnessing contrived randomness to benefit democratic organisation.

See also: How to be a fatalist

A Simple Primer on Cultural Cognition

A Simple Primer on Cultural Cognition

The New Republic has a short summary of the cultural cognition project: how to talk to climate change deniers.

Those who ‘deny’ climate change aren’t mad, deluded or evil – they’re just paying close attention to the community to which they owe allegiance. Various groups make use of publicly held views to create a kind of ‘badge of membership’. That’s why, for example, conservatives rarely wax enthusiastic about climate change policy. The issue has been polarised. The communal viewpoint is strong, which means that for individuals there’s little to be gained and much to be lost in opposing it. It’s all-important, in Margaret Thatcher’s timeless phrase, to remain ‘one of us’.

A great example of this is the case of former Congressman Bob Inglis. He’s a bona fide conservative who came unstuck in 2010 when the Tea Party decided it didn’t like his stance on climate change. Since losing his seat, far from giving up and toeing the line, he’s set up an initiative that aims to construct a conservative dialogue on climate and energy policy: ‘Putting free enterprise to work on energy and climate’. He’s proof that there’s little or nothing inherently liberal about climate change. Imaginative policy makers should be able to work with almost any kind of raw material. This American Life had a great piece on the issue.

How cultural commitments damage your ability to reason

start counting. Source: unlistedsightings/flickr

When people don’t accept the scientific evidence, it may be useless to present them with yet more evidence. They are not stupid. They are simply protecting their cultural identity.

Here’s the journalism:

Science confirms: politics wrecks your ability to do math

And here’s the original study, Motivated Numeracy and Enlightened Self-Government

Kahan, Dan M., Peters, Ellen, Dawson, Erica Cantrell and Slovic, Paul, Motivated Numeracy and Enlightened Self-Government (September 3, 2013). Available at SSRN: http://ssrn.com/abstract=

Abstract: 
Why does public conflict over societal risks persist in the face of compelling and widely accessible scientific evidence? We conducted an experiment to probe two alternative answers: the “Science Comprehension Thesis” (SCT), which identifies defects in the public’s knowledge and reasoning capacities as the source of such controversies; and the “Identity-protective Cognition Thesis” (ICT) which treats cultural conflict as disabling the faculties that members of the public use to make sense of decision-relevant science. In our experiment, we presented subjects with a difficult problem that turned on their ability to draw valid causal inferences from empirical data. As expected, subjects highest in Numeracy—a measure of the ability and disposition to make use of quantitative information—did substantially better than less numerate ones when the data were presented as results from a study of a new skin-rash treatment. Also as expected, subjects’ responses became politically polarized—and even less accurate—when the same data were presented as results from the study of a gun-control ban. But contrary to the prediction of SCT, such polarization did not abate among subjects highest in Numeracy; instead, it increased. This outcome supported ICT, which predicted that more Numerate subjects would use their quantitative-reasoning capacity selectively to conform their interpretation of the data to the result most consistent with their political outlooks. We discuss the theoretical and practical significance of these findings.

Ignorance may be bliss but it’s not democracy

Ignorance may be bliss but it’s not democracy

The basis of democracy is an informed public. Voters don’t have to be clever or well-meaning for this to work – but ensuring they are duped amounts to breaking the system and replacing it with something else. 

Jay Rosen asks:

Can there even be an informed public and consent-of-the-governed for decisions about electronic surveillance, or have we put those principles aside so that the state can have its freedom to maneuver?