Rational Philosophy

Is freedom in the mind? Can we make ourselves feel more free? Why does it seem that freedom cannot be an inevitably relative concept?

As I’ve mentioned before I recently quit my job (after working in technology support for a law firm for almost twelve years,) and with it my career (of almost twenty-two years). This was a change I’d been planning for and working toward for some time. Already it has had a profound effect on my sense of self, and, in particular, on my sense of freedom. Since this change coincided with the birth of my second son, I’m not actually particularly more free — in terms of available time (which is why it’s after 9pm and I’m only just sitting down to write my blog!) but I now feel free, whereas I used to feel tethered.

In an interview with Alison Link the NY Times explores the concept of personal freedom. Link presents some fascinating concepts and relates experiences about freedom, leisure and our sense of self. In particular, I was struck by the following thoughts from Link:

- “I am most at leisure when I feel free, present and integrated.”

- “wouldn’t it be great if we didn’t define ourselves by our work? It should be just as valid to define ourselves by our leisure.”

- “Whenever I conduct workshops …, I ask people how free they feel … on a scale of 0 to 100. The responses are usually about the same whether I am talking to people in a correctional facility or at a workplace. I have learned firsthand that some people feel free while behind bars (and use their time in a positive way), yet others feel “locked up” while living in society.”

Link endorses the idea that leisure deserves to be prioritized. She counsels people to think about what they find most fulfilling and when they feel their best. Then she encourages them to find ways to increase the time spent on these things, even if the only time they have available is a few minutes here and there.

Link also recognizes that people have many reasons not to give themselves this freedom. She encourage people to avoid behaviors and patterns that will prevent them from indulging their sense of freedom.

The concept of restriction or “non-freedom” can correspond to real circumstances — being bound or confined, for instance. But in the sense of this post, and in the sense that interests Link, it corresponds to a state of mind. Link isn’t saying that people can’t ever be confined, and that any sense of non-freedom is artificial, she’s saying that even in the most restricted of circumstances our sense of freedom relates largely to our perception of freedom.

In Victor Frankl’s marvelous book — Man’s Search for Meaning — he relates how when he was in a Nazi concentration camp he and his fellow prisoners experienced moments of real joy (when being given a morsel more food or assigned to a marginally less arduous work detail). Despite the incomparable horrors of Nazi confinement, joy (the freedom of the spirit) was still possible.

Link gives the example of a woman working long stressful days in television production. She counseled the woman to plan and schedule even a few minutes of activity that she would find fulfilling (a cup of coffee, a short stroll) into her days. The woman reported an increased sense of freedom. Likewise, Link’s experiences with prisoners yielded examples of freedom despite confinement.

All of this can help us feel freer, I think, as we live our lives.

1. Freedom can be as much a matter of perspective as it is a matter of circumstance.

2. We can feel freer by taking small positive steps to do more things that feel fulfilling and to do fewer things that feel confining.

But here’s the catch: Circumstances really do have an effect on our sense of freedom. Link is preaching small change, mindset adjustment, as an effective technique no matter what. But, as Link recognizes, this can be just the first step toward more profound changes. (It’s not as though Link wouldn’t recommend to an inmate that he or she will feel freer by staying out of jail in future.)

Yes, we need to first understand that our sense of freedom is to a large degree determined by our perspective on it, and that no matter what the circumstances we can make small adjustments that contribute to our sense of freedom. But in keeping with this perspective we can also make large adjustments that will have a profound effect on our sense of freedom.

It is never too late and our situations are never too desperate to make small and large changes that will make us feel freer.

For a rational, science-based explanation of life’s meaning and purpose, please refer to my book: LIFE! Why We Exist… And What We Must Do To Survive.

On lying, fibbing, tricking and kidding.

My four year-old son is learning the nuances of deceit. When he’s caught claiming that he didn’t eat that piece of candy you said he couldn’t have he says he was “just joking.” His deceptions have a straightforward purpose — to get something that he wants which would otherwise be denied him, or to avoid responsibility for something that would incur his parents’ displeasure. Transparent and predictable, his lies seem to come with the territory of being human. He’s learning about the commodity of untruth, and its cost.

One would think that by the time a person has grown to adulthood he or she has learned that obvious, easily uncovered untruths have little value and come at a high cost, especially when you live in the public eye.

Hillary Clinton, one can presume, must understand, abstractly at least, the high cost of silly lies. And yet she trots them out as if she were a four year-old. (I’m not exculpating Barack Obama, but his lies at least seem to be in keeping with his general philosophy and purpose, whereas Clinton’s sometimes confound us with their preposterous posturing.) Claiming to George Stephanopolous, for instance, that her support for summer gas tax relief was something other than just political pandering insults the intelligence of those who would vote for her.

Recent research into the psychology of lying suggests that people lie to deceive others or to deceive themselves. This research also suggests that lying to deceive oneself has an aspirational quality — the student who inflates his grade point average aspires to that grade point average, and, more often than not, will get closer to it over time.

Very often politicians lie because they aspire to be right. They lie to defend a position because they believe in their ability to hold correct positions. Hillary Clinton desperately wants to believe that her aspiration to the presidency is legitimate. Beyond anything else, a victory would validate her sense of her right to be center stage — politically and personally. When someone fights so desperately to win, it gives us a window into what they feel they have to lose.

Philosophically, deceit is a simple concept — the presentation of untruth in place of truth. We can quibble about what we mean by truth, about whether anything can be completely objective, but this is hairsplitting. When a student says his grade point average is 3.7 when it is really 3.1 this is deceit.

And deceit isn’t confined to humans. The natural world abounds with deceit. Animals camouflage, impersonate, dissemble, trick… all with the aim of staying alive or furthering their genes.

Early philosophers such as Socrates and Plato focused a great deal of attention on the mechanics of deception and the antidote of reason. They did this because they felt that too often people were deceived by illogic. Clear, unfettered truth was the primary battleground of their philosophy.

Amazingly, many hundreds of years later, despite great advances in so many fields, we still don’t teach our children the fundamentals of logic and reason as a matter of course. Until today, until right now, I’ve thought that this was simply an oversight. But I wonder now whether the battle that Socrates started isn’t still underway. Perhaps it’s a battle of humanity for humanity.

Here we have highly educated people fibbing like four year-olds. In Socrates’ day, the sophists were aware of their deceptions, and they succeeded because people wanted to believe them. Just so today, the Clintons of the world know that they’re dissembling, but people want to believe them. We like rhetoric. We like to think that the world might be something other than what it is. Reality is hard. The truth is unsavory. Let’s go for a drive…

For a rational, science-based explanation of life’s meaning and purpose, please refer to my book: LIFE! Why We Exist… And What We Must Do To Survive.

The psychology and philosophy of familiarity.

My new baby was born last Friday. My four year old son was born on a Friday, too. And so was I. My mother noted the coincidence. I like coincidences even though rationally I don’t believe they signify anything.

Stephanie Rosenbloom writes in the NY Times about an odd phenomenon — that people identify with people and things that remind them of themselves. Research has shown that, for instance, people with the name Virginia tend to be more likely to move to Virginia (36% more likely than those not named Virginia). “It’s what we call implicit egotism,” says Dr. Pelham, a writer and researcher for the Gallup Organization. “We’ve shown time and time again that people are attracted to people, places and things that resemble their names, without a doubt.” The same effect revealed itself in those who contributed to Bush versus Gore — more Bs for Bush, more Gs for Gore. (Maybe the Democrats should investigate whether more registered independents in the US have surnames that start with an O or with a C…)

This associative effect seems curious but ultimately uninteresting until we dig a little deeper. I wasn’t convinced by Pelham’s easy conclusion that we can chalk this up to implicit egotism. Evolution, it seems to me, wires us to make associations. Making associations helps us connect parallel or related ideas and concepts. If we weren’t wired to make associations, we’d have a much tougher time grappling with abstraction and comparison.

As a case in point, researchers have created a drug that seems to be able to block the lethal effects of radiation by mimicking the action of cancer cells. Andrei Gudkov, of the Roswell Park Cancer Institute, led development of the drug (code-named CBLB502). Once Gudkov and his team realized that radiation kills because of an effect called apoptosis — by which reparable cells die off because they have been damaged — they made the association with the actions of cancer. Cancers block apoptosis so that they can replicate. Gukov’s team developed a drug that mimics the malignant trick of cancer cells to block apoptosis for those exposed to radiation, thereby protecting them from cell death.

As with many of the traits that evolution bestows, the mental process of association has pluses and minuses. We have the wonderful, valuable power of association that permits us to draw analogies, extrapolate new ideas, and investigate and solve problems. But we associate even when the association is purely coincidental and signifies nothing. (An extreme example may be obsessive compulsive disorder by which people associate sets of activities or combinations of signifiers with good or bad outcomes.) Looking for one’s Googleganger is a mild side effect, as is the self-satisfaction with the idea that one and one’s sons were all born on the same day of the week.

Let’s Make a Deal — Probability Insight.

Yesterday I posted about how our intuition can mislead us. I spent a good while pondering the mathematical problem related in the post — that in a Let’s Make a Deal situation, one will be twice as successful if one switches consistently.

I thought later, too, about the reason the correct answer isn’t intuitive. And, after a couple of thought experiments, I realized that one can generate an intuitive conclusion to a similar problem.

In the Let’s Make A Deal example, the host gives the contestant a choice of three doors, behind one a car, behind two, goats. The contestant chooses, the host then reveals a goat behind one of the doors the contestant didn’t pick and gives him the option of sticking or switching. Counter-intuitively, if he switches the contestant will be twice as likely to win the car.

The trick to this problem is that there are three doors, and in revealing what’s behind one of them, the game tricks us into thinking that the problem is a a simple fifty-fifty shot.

But think about a similar thought experiment: We have a hundred doors. Behind one door is a car, behind the other ninety-nine are goats. We pick a door out of the hundred. The host then opens 98 of the doors to reveal 98 goats. The chance that the car is behind our door is still one in a hundred, but the chance that the car is behind the other door is now 99 out of 100. We’d be foolish not to switch…

The three door game fools us because it’s just three doors. Our minds have trouble processing the likelihood because the probability differences are, relatively, small. But after revealing a goat the method of arriving at the actual probability is just the same as the example with 100 doors — the chance that the car is behind the door we picked originally is still one in three, but the chance that it is behind the other door is two in three.

Perhaps this tells us something about the mind’s approach to processing statistics and risk. In life, we need to process and discard a lot of information. Some choices in life have high probability outcomes. Some have low probability outcomes. For these, the mind needs to have a clear sense of what to expect. For everything else the outcome is a bit of a crap shoot, and we have a much better chance of improving our lot if we work on avoiding dire outcomes. The brain isn’t wired for nuanced probability questions, because, even if it were, this wouldn’t really help us survive. We’re much better at avoiding or mitigating risk by anticipating and avoiding problems. That’s where the high value exists in life.

I was once involved in a philosophy discussion with someone who questioned whether we truly make progress through quantitative or rational analysis. Specifically, she questioned whether one could say that science has made progress. The perspective she argued took issue with the idea that progress can be defined and measured rationally. Or, put another way, that if you define progress rationally, you will inevitably end up with the conclusion that rational analysis leads to progress.

My wife gave birth to our second child this morning (my third). He was born at full term, but in some distress, having taken amniotic fluid into his lungs. The doctor also needed to cut the umbilical cord as it was wrapped around the baby’s neck. Later, as my new son recovered under the careful watch of the NICU doctors and nurses, my wife and I reflected on the way that modern medicine had affected our lives. The son who was born today may well not have made it without the supremely skilled and sophisticated medical care that the hospital provided. Similarly, my first son, at the same hospital, was saved from a life-threatening trachial infection two years ago, and my daughter, who has had an underdeveloped thyroid gland since birth, would have been plagued by poor development and ill-health if her condition had gone undiagnosed and untreated when she was a newborn.

As my wife pointed out, we’re not alone. Many children who thrive today would not have thrived a hundred or more years ago.

Is this progress?

Well, in one way I agree with the rebuke that this is progress only if you define progress as a relative success in one area over time. We’ve also slurried up rivers and lakes. We’ve depleted the fish in the oceans. We’ve unleashed terrible warfare and pollution. And we’ve changed the world’s climate so that species are threatened or wiped out and so that many millions of people and animals may be in danger in the future.

At the moment we’re very good at making specific, focused improvements. For the sake of our children and their children, I hope we get better at making general, far reaching and balanced improvements.

On the difference between holding an opinion and acting in accordance with that opinion. When such dissonance is rational and when not.

The media and Barack Obama’s opponents have focused a great deal of attention on Obama’s voting record in the senate. Robin Toner publishes a thoughtful piece today on whether Obama’s voting record necessarily gives a clear indicator of his ability to build consensus and lead effectively. As Toner points out, senators Obama and Clinton have voted the same way almost without exception. But whereas Clinton apparently accedes to the traditional doctrine that progressive or overtly liberal politics can’t gain traction, since the country leans right, Obama presents the perspective that good ideas and sensible policy changes can be popular with anyone who isn’t rigid in his or her thinking. Obama believes that one shouldn’t underestimate the desire of the country to reverse some of the poor management of the past eight years through making pragmatic and valuable policy changes.

The critical point seems to that Obama’s personal opinion will be only one part of his thinking when it comes to guiding policy and decision making. As Obama himself expresses it: “I’m interested in solving problems as opposed to imposing doctrine.”

While the concept of opinion versus action has particular relevance to politics, it transcends politics and appears everywhere that one finds opinions.

To demonstrate this we need only find an example from our own life. Here’s one of mine: My neighbor has a driveway, which, in Brooklyn, is like gold. Unfortunately for him he is so territorial about his driveway that he spends huge amounts of energy and time protecting the driveway entrance — watching out for people who pull up for a minute to load or unload, calling the police when someone parks part way in front of his driveway.

In my opinion, my neighbor’s fixation on his driveway is out of proportion to its real importance. And, in a congested neighborhood, his unwillingness to accept some use of the space for things like loading and unloading by his neighbors strikes me as poor judgment. But, do I act on my opinion? No. I think he’s wrong, but I also know that to oppose his perspective wouldn’t get either of us anywhere. He is firmly entrenched in his opinion. It’s a situation in which any action on my part would be futile or inflammatory.

This kind of dissonance comes up all the time in families, too. We yield. We compromise. We find ways to influence. Or we don’t. If we forever and only acted in accordance with our ideas and opinions we’d soon find ourselves shunned and isolated.

As Obama understands, expressing an opinion is one thing, forcing it on someone is quite another.

There will always be some opinions about which we feel so strongly that we can’t do other than act on them. But there are many times when we can admit that if we insist on imposing our opinion we won’t achieve the best outcome overall. That’s the kind of change Obama seems to be talking about.

 

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The tricky balance between anxiety and indifference.

This morning I was walking uptown when police blocked off 54th Street in preparation for the passage of the president’s motorcade (he was on his way to acknowledge to the Economic Club of New York that the economy is going through a rough patch.) At first I was miffed to be held up at the barrier (not the one pictured to the left, which is from another day and another part of town). Inwardly I fretted about the delay, and bridled at the imposition (even though I understood, rationally, that the barricades made for an appropriate precaution). Around me, the mood of my fellow detainees ranged from bemused tolerance to indignant outrage. More than one pedestrian tried to argue their perspective with the cops who stood guard at the barriers. After I’d accepted that for a while I’d be stuck at the steel barricade, I was able to get over my short term anxiety and watch with curiosity as the police did their work and as the motorcade passed through.

Up to now, Bush has responded to the current round of economic crises with a detached kind of downhome objectivity. We’re familiar with his slow-draw approach to crises. It’s part of what’s made him so incredibly unpopular with so many. (Examples being his glacial response on September 11th, and his lack of action during and after hurricance Katrina.) His stance has been that the economy is generally sound and that this is a bumpy section of road — an analogy he used today.

On global warming, the Bush administration has taken many years to come around to accepting the science at face value, and is now entering a period of accepting the science of warming, while rejecting the facts of an effective solution. Bush would have us switch to switchgrass fuels before we think about restricting emissions. BBC News reports today that:

“One recent study investigated the impact of fertiliser on biofuel production. Using sugar cane, according to the research, does offer greenhouse gas savings of between 10% and 50%.

“But using rapeseed and corn for biofuel manufacture can actually produce between 50% and 70% more greenhouse gases than using fossil fuels.”

When Bush takes the long view one senses that it’s because he shrinks from the prospect of near term realities. But if we’re prone to short term anxiety, the long view can help us gain a more rational perspective on life by putting our short term fears into perspective.

It can be particularly hard to take the long term view. We are wired to care deeply about how we feel right now and what we anticipate will happen to us in the immediate future. Eliot Spitzer took the short term view when he acted on his desire for sexual gratification, and one can imagine that the long term view was, if not the furthest thing from his mind, then at least stuffed into a far corner, as he did.

When it comes to government, some European countries seem to be particularly good at planning for the long term. The Netherlands has for some time been planning grand but pragmatic schemes to ensure the safety of its land from the threat of flooding from rising water levels. Mentioned in the same BBC article, Sweden already has 1,000 biofuel filling stations. Ireland has effectively eradicated the use of plastic grocery bags.

For everyday life, we can use the long term perspective to help us take a more pragmatic view about things like the development of our children (worrying about how long, relatively speaking, it takes our child to walk or talk), investment woes (if we make a long term investment, the stock price only matters when buy and when we sell), relationship problems (what was that we fought about last week?), and many other things.

(Of course, if we never fret about the short term, we may be very calm but everyone around us will loath us and think us arrogant and indifferent. Not that we’ll care…)

In the long, long term (scientists have calculated about 7.59 billion years) the earth will get swallowed up by the dying sun. This puts practically everything into perspective. Even then, there’ll be hope for the human race if we’ve put the Dutch and the Swedes in charge of planning our exit strategy… Whereas, if it’s down to George Bush’s intellectual descendents, we’d better buy some margarita mix and settle back for the final descent.

 

For more rational, science-based explanations of life’s meaning and purpose, please refer to my book: LIFE! Why We Exist… And What We Must Do To Survive.

On selecting apartments, predicting future enjoyment, and enjoying canine company.

My wife and I, in the process of selling our home while renovating another, have found ourselves in a bit of a bind; it seems we will have to find a temporary place to live. Claiming short term reduction in her cognitive ability due to advanced pregnancy (who am I to claim otherwise), my wife has delegated to me the process of thinking through our rental options. I find the task and the factors to be considered bewildering: There is the cost of the rental accommodation, the number of bedrooms, the degree to which it is furnished or unfurnished, the minimum rental period, the broker’s fee, the location, the parking available… Each of these factors must be measured and compared through some system of relative importance that keeps tripping me up. Unfortunately, my wife’s cognitive ability is not so impaired that she’s unable to point out the flaws in my approach to solving the problem. I’ve realized that I don’t often think very hard about such things. That I tend to pick an obvious criterion and let that determine my choice.

Applying conscious decision making is quite hard. Made more difficult, no doubt, by our predilection for keeping our options open (as I wrote about yesterday).

Harvard Psychologist Daniel Gilbert has conducted experiments that seem to indicate that people aren’t very good at predicting to what extent they will enjoy a particular activity, and he thinks he’s found out why. Gilbert believes that people compare enjoyment of a projected experience to certain imagined alternatives — lying on a beautiful beach versus sitting in a frigid office, for instance — whereas when lying on a beautiful beach the enjoyment will be what it is, no more or less.

This seems to coincide with common human experience: Fun things can be a bore. Dreaded things can be quite fun.

And in another experiment, this one quite bizarre, researchers pitted a robot dog against a real dog in a challenge to see who could win the hearts and improve the spirits of people in a nursing home. The study showed that the real dog had little if any therapeutic advantage over the robot dog. (Any dog was better than no dog at all.)

These three examples can, I think, tell us a good deal about the philosophy of thought.

1. The perplexing apartment decision: We tend to think rationally and analytically less than we imagine we do. Much of what we pass off as thought results from a subconscious or arbitrary choice that we then rationalize.

2. The poor predictive ability: We aren’t very good at thinking about reality. We tend to color or editorialize our thinking.

3. The response to the robot dog: Our conscious thinking process can be easily bypassed or fused by emotional or subconscious impulses.

These phenomena seem to be connected by a common theme: We think less than we think we do; and we are perhaps primarily governed by subconscious or non-rational impulses.

But, rationally, this perhaps isn’t surprising. Much of what we do works just fine without overt rational analysis. The additional cost of analyzing something rationally doesn’t pay off. Further, to arrive at a rational decision can often be complex or impossible. with so many variables and so much uncertainty, thinking things through may be impossible.

The problem is that we’re often not aware of the difference between rational thought and rationalizing. We’re so used to sidestepping logic that we don’t always recognize and respond correctly to those situations where logic would really help us out. And in those cases, if we make a poor choice, we end up acting or looking stupid…

For more rational, science-based explanations of life’s meaning and purpose, please refer to my book: LIFE! Why We Exist… And What We Must Do To Survive.

Kosovo’s independence, Serbia’s reaction.

Do the roots of ethnic and national identification run particularly deep in the Balkans? Reading the latest news from Kosovo and Serbia, it seems so, but I guess not. No more deeply than in Chechnya, for instance, or Northern Ireland, or Darfur, or any of the many other flash-points around the world. But why do people feel so strongly about their ethnic and national identification that they’re willing to hate so deeply, fight so forcefully, and suffer so greatly to protect the concept of ethnic and political autonomy?

I’m not saying that people should not feel so strongly. They do, so there must be reasons. But what are those reasons and could we learn anything useful from understanding them?

Evolution rewards species and groups that survive. Social animals enhance their chances of survival by living together, protecting one another, and competing against other groups for the necessities of survival such as food and shelter. The stronger the group identification, the stronger the cooperation, and the greater the chances of group survival.

But, in people, the process of forming and belonging to groups has evolved into a highly complex and, from a biological and micro-social perspective, largely artificial (because it is a mental rather than tangible) trait. An Albanian living in the north of Kosovo consciously connects his or her allegiance to Albanians in the south of Kosovo, but while this conceptual grouping feels intensely related to his or her survival, it in fact bears no resemblance to the cooperation of a tight-knit group living in close proximity with its members contributing materially to one another’s well-being… Or, to be more exact, it resembles that tight-knit group only in as much as the Albanian in the north invests his allegiance with the Albanian in the south with the same kind of significance.

Our identification along lines of ethnicity and demography can’t be defended as an evolutionary survival mechanism. Ethnic conflicts deplete the world’s resources by commiting them to weaponry and defense forces and result in the deaths of millions.

A Serb in Mitrovica wishes to remain Serbian because he identifies with the concept of being a Serb; Kosovo independence does not necessarily reflect a change in his or her chances of living a healthy, happy and prosperous life. Likewise, the lot of an Albanian living in Mitrovica doesn’t necessarily improve because he is no longer part of Serbia. I’m stressing the word necessarily because obviously when people define themselves along ethnic lines there are indeed practical implications of a change in the majority ethnicity of the ruling body.

By reflecting upon the processes of evolution and its translation into concepts and feelings we immediately see that our minds fool us into drawing unnecessary divisions between ourselves and others, divisions that ultimately hurt us all.

From a practical perspective, what can be done?

We need to teach practical philosophy in school. By drawing up curricula that examine these kinds of connections between the nature of existence and its impact on our world of concepts we can begin to teach children how to see the world for what it is rather than for what it seems to be. This suggestion is no more radical than saying that children should be taught that the earth revolves around the sun even though it seems that the sun revolves around the earth.

For more rational, science-based explanations of life’s meaning and purpose, please refer to my book: LIFE! Why We Exist… And What We Must Do To Survive.

 

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Who am I? What am I? What is that?

In New York, many people who work in corporate environments also pursue artistic endeavors. If you ask someone what she does, she may say she’s a financial analyst, but that she acts in her spare time. I have a friend who introduces himself as an artist, even though that is not what he does to earn a living. In fact, he does not try to make a living by selling his artwork because he believes that would alter his artistic vision. For him, honesty in being is paramount; declaration of identity becomes a matter of trying to live honestly.

Florida has begun to respond to an alarming increase in unprovoked attacks on the homeless, many committed by young people. Warren Messner, who is serving a 22 year sentence for his part in the death of homeless man Michael Roberts, admits his culpability, but says, “I’m not a killer. I know that. A lot of people, they see this story and call us killers. I’m not a killer.”

Interviewed for the story, Maria Foscarinis, executive director of the National Law Center on Homelessness and Poverty, indicates that the rising trend in violence against homeless people reflects a lack of respect for the homeless that “has reached such extreme proportions that homeless people aren’t viewed as people.”

This would explain why Messner still doesn’t see himself as a killer. He regrets his crime, but can’t quite grasp the idea that he killed another person.

John Locke recognized that the concept of personal identity rests on our consciousness. But the label we ascribe to our identity has less to do with a consistent sence of self, and more to do with our relation of self to others. It is language-based. We use words to express the person we want to believe ourselves to be in the eyes of others, or who we want others to believe us to be.

My friend, for example, prefers to call himself an artist because this word corresponds most closely to the truth he wants to convey to others. He feels himself an artist. Therefore that is the word he uses. Messner does not want to call himself a killer because this term does not tally with his sense of himself; in Messner’s mind he is not a killer because the term “homeless person” corresponds to an inferior being, something less than a person.

Homeless advocates point out that as society curtails the rights and freedoms of homeless people it devalues society’s sense of the homeless. The term ‘homeless’ becomes freighted with new and dangerous meaning; it begins to mean ‘less than our equal.’ The same things happens with the label assigned to any group being persecuted or discriminated against.

For some reason I have connected this matter of identity with a story from the world of astronomy.

Astronomers and lay-astronomers have used a new and mind-bogglingly subtle technique (micro-lensing) to detect and analyze planetary systems thousands of light years from earth. Einstein predicted that massive objects curve space-time. His theory shows that the path of light waves will be bent as they pass by a massive object. This means that as two stars far out in space become briefly aligned, the light from the more distant star will be focused by the nearer star creating a sudden increase in intensity that astronomers now watch out for. By measuring fluctuations in the brightened light, astronomers can detect the existence of any large planets around the nearer star, since they will cause some additional brightness.

A report of one such event indicates the existence of a solar system possibly somewhat similar to our own about 5,000 light years from earth. Alan Boss, a theorist at the Carnegie Institution of Washington, said, “The fact that these are hard to detect by microlensing means there must be a good number of them — solar system analogues are not rare.”

The quest to detect life or the possibility of life on other planets seems to be inspired by two motivations: To satisfy our curiosity about whether other life exists, and to confirm our own identity as being alone or not alone in the universe.

Which does find us back, I think, at language and identity. Depending upon how we define the terms, we are either alone or not alone, either in our head, in our home, in our city, on our planet or in the universe. If we cannot treat our fellow human beings with respect as equals, we may as well see ourselves as a collection of individuals, discrete and disconnected. But, if we can understand that all life and all existence emerged and congealed out of the primordial energy soup, we become aware of the oneness of everything, and the danger of labels.

For a rational, science-based explanation of life’s meaning and purpose, please refer to my book: LIFE! Why We Exist… And What We Must Do To Survive.