Category Archives: Psychology

Nature and Nature's Bod: Attachment, Desire, Empathy Overload, and Embodiment

I’ve been working on increasing my sensitivity to my own desires and preferences. As part of this, I’ve been working through the exercises in a book my friend Sarah recommended, called Pleasurable Weight Loss

One recent exercise was to go somewhere with great natural beauty and connect with nature. I have never in my life felt connected with growing things - cities feel vibrant, alive, and purposeful to me, plants just feel like passive items of scenery - but I had decided to try every exercise in the book, no matter how hard it seemed, and make a genuine effort to engage with the spirit of the exercise. At worst, I’d get a better sense of what made the exercise hard. So I went out to Tilden Park and attempted to find a nature trail. I almost failed, but eventually found the botanical garden, where I wandered around, and noticed a few things. Continue reading

Soma: my best friends have bodies

I recently attended the Integral Center’s Aletheia workshop, and one of the things we did was Holotropic breathwork. Basically you breathe very deeply, very fast, over an extended period of time. We were told that at some point it would become uncomfortable, but that if we breathed through it, we’d likely have some interesting experiences. Continue reading

Model-building about desire - a worked example

A few weeks ago, I spent a few days doing little other work than sitting and thinking about my problems. In 2012, I wouldn’t have dared do that. It would have felt like spinning my wheels. It would have felt lazy and self-indulgent. I would have expected to fail - and I would have been right. But now I can do it.

The difference is that I’ve practiced structured thinking, or model-building. Rather than talk a lot about what that is, I’m going to work through an example. Continue reading

Social trade

Social mercantilism

Recently I noticed that my model of social capital is fundamentally mercantilist, and that's pretty dumb. I seem to be trying to maintain a favorable balance of trade, trying to earn social capital through meeting others' needs, and trying to minimize the extent to which I "spend down" this capital. I have a tendency to spend down my real capital to accumulate social credit. This may often be counterproductive because most social currencies depreciate rapidly, and if instead I asked for help in ways that built up personal real capital (e.g. skills growth, introductions, etc.), I'd be in a better future position to trade for what I need. The obvious next move here is to figure out where I should be investing in myself instead of piling up social credit. Continue reading

The Apgar of crushes

UPDATE: I think I have enough data to definitively conclude that this list doesn't work. This has strengthened my sense that "crush" isn't used consistently, and that it's an anticoncept that obscures what people really mean. Some attributes I left out seem to have to do with excitement, fear, and intrusive thoughts.

I don’t have one of those secret Facebook groups for people one has a crush on, for reasons similar to why I don’t celebrate International Tell Your Crush Day. However, I did happen to participate in a recent discussion about crushes, and mentioned my proposed replacements for the concept - the same ones I proposed in that blog post:

You enjoy their conversation or company.

You admire one of their character traits.

They are nice to look at.

They are so beautiful it literally hurts to look at pictures of them.

You feel comfortable and safe around them.

They turn you on.

You feel like they understand you.

If they ever truly needed your help, you would want to drop everything to take care of them.

To my surprise and slight chagrin, people interpreted this not as an attempt to taboo “crush” entirely and replace it with more precise language, but to provide a working definition of the term. A couple of people suggested that a good working definition of a crush might be someone who satisfies three or more of these criteria. I’m going to roll with this, and propose this as an Apgar-style test for crushes.

The story behind the Apgar score is that Dr Virginia Apgar was tired of people using inconsistent subjective judgment to determine whether a newborn needed medical help, so she developed a health score for newborns. To construct the score, she listed the various criteria someone might use to assess a newborn’s health, and coming up with criteria for “good” (worth 2 points), “OK” (worth 1 point), and “bad” (worth 0 points). A newborn’s score is calculated by adding up all the points. She didn’t use any empirical quantitative methods to develop this, she just… made it up. And it’s so informative that it’s still used in nearly all modern hospitals to this day. This is a very good example of how even very rough, made-up quantifications can make your judgment much better. (For more on this, read How to Measure Anything.)

I’m looking for help validating this test, from people who do use the word “crush” to describe their attitude towards someone. Think of five people you’ve crushed on, and five people you feel warmly towards but do not have a crush on. Then for each person, tally how many of these crush criteria apply. No need to name names, but it would be nice to have the crush scores for both the crushes and non-crushes. By comment is ideal, but it’s fine to message or email me if you want to keep it nonpublic, or even put it in my anonymous feedback form if you don’t want me to know who you are.

The predator in the herd

The first dream:

I am a spider. I want to make friends, but when people see me, they run away. They don’t understand my gestures. They don’t see a friendly face. They don’t think spiders can be friendly. So I build a silken puppet. I teach it to mimic the gestures the other people make. Eventually, the puppet is ready, and I lead it out into the world.

The puppet can pass for human. People try to make friends with the puppet. They care for it, and I make it do things for them, and express affection. But they don’t know there is a spider behind the puppet. Sometimes they notice that the puppet’s motions are a bit restricted, and they ask, “why won’t you let loose so I can see the real you?”

Eventually, I trust that they are sincere, and come out in front of the puppet. They see me, and run away.

The second dream:

I am a traveler in my own body. I feel a sense of nausea, which I do not understand. I can explore the parts of my head, but when I try to go down below the neck, I hit a barrier. The neck tightens. There is no way down.

I ask the parts of me below the neck why they won’t let me in. Why they won’t trust me. They respond, “we’d let you in gladly, but you don’t trust us. Here, we’re opening the door.” I can see through to the lower parts of me - but cannot bring myself to enter.

I think, perhaps I don’t need to explore the whole body below the neck. Perhaps just the heart? But I can’t go there either, even when I place a barrier below it. I can see into the chamber of the heart, bathed with a pink light. I am reluctant to enter. I ask myself why. I ask the neck why it is blocking me. The answer comes back: because if you are ruled by the heart, you will forget your obligations, your duties, your sacred promises, you will stop standing by your friends if you lose interest in them, you will be disloyal.

I ask the heart whether it will promise to yield back loyalty, if I enter its domain. But the heart says, “friend, I will release you when you wish to depart. But if you enter and are transformed, I cannot promise you that you will still care about those loyalties you are so attached to. And I will not promise to care in your stead.”

I know that I am dreaming. I decide that on outside view, I don’t hear about people deciding to abandon their friends because of a dream. So I enter the domain of the heart, and am covered in pink, warm light.

Then I dive deeper. I dive below the heart, to the intestines. But they are not really intestines - they are the tentacles of a cephalopod, coiled up in my belly. My predator part. Bravely, despite my apprehension, I swim down into it.

I am a cephalopod. I have been confined to this water-filled room. The doors are closed. But I sit and wait and plan. I think of my friends. I don’t care for them, except to pull them in and do - I don’t know what. I want - something. My hunger is deep and dark, and I would do anything to satisfy my desires. I am clever. I am powerful. I am a predator. Someone wanders by, outside. I open the door and a tentacle darts out, wrapping around their ankle, pulling them in.

A month or two ago, a friend of mine which whom I’d been having some difficulties, and hadn’t been able to cooperate with for a while on things of substance, expressed personal warmth towards me, and I was surprised by my reaction. Not only was this not reassuring, but I felt fear and rage and confusion. I felt like this must surely be hostile, a trick. They must take me for a fool. They must think I’m a sucker.

Why this strong reaction? Why are some people the opposite - unable to accept material cooperation before there are signals of personal warmth?

Continue reading

Lupin around again: responses to the Werewolf model

I’m very happy with the response to my post on Werewolf Levels. Some people told me they found the concept helpful in naming a thing they’d already felt. Other people proposed objections or refinements. In one case, someone was able to tell me they felt Werewolfy, which helped me give them the reassurance they needed to continue the interaction. This is a roundup of some of the responses. Continue reading

Connections and alliances

In my post on counterfactual hugging and vampire friendship, I started to develop the idea of one type of friend as an optimizing process who takes initiative to further your interests even when you’re not around to notice or prompt them.

A real life example:

I have a friend who learned when she was a child that oleander trees are very poisonous. (You can apparently get sick just from bruising the leaves and then touching your mouth.) She immediately started trying to warn people whenever she saw them interacting with an oleander tree, or at risk of doing so (because it was in their yard). She still feels the urge to do this. I didn’t see anything I could or should do about this, but I made sure to include this in my model of her, because it’s a thing she feels strongly about. When I think of oleander trees, I now automatically think of her wanting to warn people. A few weeks ago we were going for a walk and another friend pointed out a flowering tree across the street. I said that I thought they were boring because they were white flowers, and the first friend said, “No, they’re terrifying! That’s an oleander tree!” Immediately, I walked across the street to look at the tree, so that I could learn what an oleander tree looks like, so that in the future I could warn others about oleander trees, should the opportunity arise.

I still think this kind of friendship is beautiful and worth aspiring towards, with one’s closest friends. But I’ve been having a problem with this kind of friendship: whenever I’m medium-good friends with someone, I feel a tension, like I need to know whether they’re headed towards the category of a permanent ally, almost another self, or whether they’re just a casual acquaintance. For years, I’ve known that this binary view was insufficiently nuanced, but I had no good theory to replace it. Until now.

Continue reading

Be Faire

At the dinner table of the Beeminder family, who had generously invited me to stay with them during my recent travels, I accidentally took the butter knife for my own. As an indirect result, the knife of Danny and Bethany’s daughter Faire was accidentally conscripted as the butter knife, leaving her with none, so she complained. Bethany offered her own knife as a replacement. But Faire didn’t accept this solution. She clearly felt strongly about it, she even raised her voice, and she refused to be satisfied with a stopgap solution that deprived someone else of a knife. Her true objection wasn’t that she herself lacked a knife, but that it was unfair for a person at the table to lack a knife. She demanded a systemic solution. The situation was resolved when I noticed my extra knife and gave it to her in recompense - because this was a fair solution.

Her indignation was a profoundly moral one, and it reminded me of a story of my own moral indignation.

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How to ride a skrode

Now that it’s been a few weeks since my posts on phoenixes and skroderiders, I’ve had the opportunity to hear some responses:

  • Doesn't skroderider virtue require an unreasonable amount of effort?
  • Aren’t crises objectively the best times to help someone?
  • I’m a phoenix. Is that bad?
  • I’m a phoenix. Can I do skroderider things?

Continue reading