The Unpersuadables: Adventures with the Enemies of Science (14 page)

We all know it. It is that feeling of tortuous thickness, of psychological scrap and spit, of internal obsession. We find ourselves chewing over something that we have done or heard or experienced. It can last for hours, days or sometimes longer. That upstairs agony, that bickering between the warring voices in our head – that is what it feels like to have your brain taking apart an experience and rearranging it in such a way that it doesn’t have to rebuild its models. It doesn’t stop until it has convinced you that
you
were right; until your hero status has been restored, rebuilt. It is the feeling of you lying to yourself.

It is a process that has been widely studied since the 1950s, when its existence was first hypothesised by Leon Festinger of Stanford University. One of the most egregious methods the brain uses to avoid the constipation of dissonance is with a thought-flaw known as confirmation bias. The pattern, which you may also recognise, goes like this: when confronted by a new fact, we first feel an instantaneous, emotional hunch. It is a raw instinct for whether the fact is right or wrong and it pulls us helplessly in the direction of an opinion. Then we look for evidence that supports our hunch. The moment we find some, we think ‘Aha!’ and happily conclude that we are, indeed, correct. The thinking then ceases.

Psychologists know this as the ‘makes sense stopping rule’
. We ignore anything that runs counter to our hunch, grab for the first thing that matches, think,
Yep that makes sense
, and then we rest, satisfied by the peerless powers of our fantastic wisdom. Perhaps the most embarrassing aspect of confirmation bias is the fact that we mistake the process of searching for favourable evidence as a fair survey of both sides of the argument.

Throughout the last few decades, a huge number of entertaining studies have been carried out that have revealed just how devious this
delusion is.
One of the neatest looked at unconscious sexism
, and how the brain justified its secret, unpleasant prejudices to its owner. Participants were asked to consider candidates for the role of police chief. They had a choice: would a ‘streetwise’ man or a ‘formally educated’ woman be better suited to the job? The majority chose the man. When asked why, they said that they had thought carefully about this, and decided that it would be most useful for a police chief to be streetwise.

For a second group, researchers switched the genders. This time, the male candidate was ‘formally educated’ and the female was ‘streetwise’. The majority chose the man. When asked why, they said that they had thought carefully about this, and decided that it would be most useful for a police chief to be formally educated. It is a discomforting thing, reading of these ordinary men and women, who presumably consider themselves to be kind and rational and fair, operating in such an unknowingly prejudiced manner. The study suggests that they had no idea why they believe what they believe, why they say what they say.

We deal with dissonant information using a variety of yet more devious cognitive stunts.
Psychologist Deanna Kuhn found
that participants in a pseudo-murder jury quickly compose their own story of
what I think happened
and then proceed, as they survey the evidence, to pay attention only to the facts that fit their narrative. In an earlier study, Kuhn found that the brain has a tendency to simply forget things that it considers contradictory to its models. But perhaps the most breathtaking trick of all is in how exposure to the opposing side of any argument often makes us
even more biased
towards our own beliefs.

Studies have shown that we tend to subject the evidence of our foes to much closer scrutiny than we use on our own.
One had people reading two arguments about the death penalty
– a first report that conflicted with their opinions and a second that agreed. Most of the participants concluded that the essay that agreed with them was a ‘highly competent piece of work’. As for the document they disagreed with, they examined it with the eye of a prosecution lawyer until they found genuine flaws and magnified them, using even minor issues as the basis for disregarding the entire thing. As Thomas Gilovich writes
in
How We Know What Isn’t So
, ‘Exposure to a mixed body of evidence made both sides even more convinced of the fundamental soundness of their original beliefs.’ Confirmation bias is profoundly human and it is appalling. When new information leads to an increase in ignorance, it is the opposite of learning, the death of wisdom.

Recent studies have revealed even more unpleasant truths.
In 2004, clinical psychologist Drew Westen
and his colleagues used the bitter US election milieu to undertake an examination of the seductive power of the lies that we all tell ourselves. They took fifteen intelligent, educated Democrat voters and fifteen equally able Republicans and slid each into a brain scanner while presenting them with six pieces of ‘information’ (some made up by the psychologists) about John Kerry and George Bush. Each slide of information showed clear inconsistencies between the politician’s words and deeds. They saw one, for example, that quoted John Kerry telling an anti-war constituent, ‘I share your concerns. I voted in favour of a resolution that would have insisted that economic sanctions be given more time to work.’ The next slide had Kerry writing to another voter, a week later: ‘Thank you for expressing your support for the Iraqi invasion. From the outset, I have strongly and unequivocally supported President Bush’s response to the crisis.’ Each of the statements was written in such a way that any dispassionate observer would rate both politicians as duplicitous. Westen wanted to find out exactly
how
the brains of these ordinary voters dealt with this dissonant information.

After they had read the slides, the participants were asked to rate each politician’s level of inconsistency on a scale of one to four. As Westen writes in
The Political Brain
, ‘They didn’t disappoint us. They had no trouble seeing the contradictions for the opposition candidate, rating his inconsistencies close to a four. For their own candidate, however, ratings averaged closer to two, indicating minimal contradiction.’

But that was just the beginning. Westen also had his scans to consult. He wanted to know exactly what happened on the neurological level when new data arrived that conflicted with internal models; when their minds were blasted into a state of cognitive dissonance. As he expected, the unpleasant emotion was soothed away quickly. ‘But the
political brain also did something we didn’t predict,’ he writes. ‘Once participants had found a way to reason to false conclusions, not only did neural circuits involved in negative emotions turn off, but circuits involved in positive emotions turned on. The partisan brain didn’t seem just satisfied in feeling better. It worked overtime to feel good, activating reward circuits that give partisans a jolt of positive reinforcement for their biased reasoning.’

We fall for the lies of our own brain. When we do, it rewards us. It seals its little mischief with a neurochemical kiss, drugging us into feeling good about what we have done. Of course, if we did carefully consider and fairly assess every new argument that we encountered, we would become confused, socially isolated and, quite possibly, insane. And mostly concluding that we are right about everything does have other benefits. As Tavris and Aronson so eloquently put it, ‘Dissonance reduction operates like a thermostat, keeping our self-esteem bubbling along on high.’ Indeed, a great many of the findings of decades of experimental psychology point to one grand and shameful conclusion: we are all deluded egotists.

Humans are subject to a menagerie of biases, a troubling proportion of which hiss seductive half-truths in the ear of our consciousness. They tell us that we are better looking, wiser, more capable, more moral and have a more glittering future in store than is true. One of my favourite studies involves
participants trying to find a photograph of themselves
that has been hidden in a panorama of hundreds of portraits of others. People tended to find their own image more quickly when it had been digitally enhanced to make them appear more attractive, suggesting that none of us are as good looking as we really think. Discussing a related experiment, behavioural psychologist Nicholas Epley told the
New Scientist
, ‘When we ask people to rate how attractively they will be rated by somebody else and correlate it with actual ratings of attractiveness we find no correlation. Zero! This still shocks me.’

Another experiment had
participants reading an essay about Rasputin
– one set of readers were presented with the correct text while another group had a version in which the monk’s date and month of birth had been altered to match their own. When questioned,
the group with the similar birthdays generally thought more highly of the mad monk than the others, without having any clue as to why. Studies have also shown that we consistently overrate the quality and value of our own work.

Our ego acts upon the truth as a planet acts upon gravity. Reality warps as it pulls towards it.
A cognitive error we all share, known as the spotlight effect
, means that we go through our social lives convinced that everything we are saying, doing and feeling is being closely examined by those around us even though, in reality, they are all preoccupied with themselves, equally convinced the spotlight is on them.
Gamblers rewrite their memories
, crediting payouts to their excellent judgement and recalling their losses as near-wins or down to simple bad luck.
Athletes tend to put their victories down to training
, strength and stamina and their losses to unfortunate circumstance;
74 per cent of drivers
consider themselves better than average;
94 per cent of university professors
think they are better than average.
When husbands and wives are asked to guess what percentage
of housework they do, their totals average 120 per cent.
Half of all students in one survey predicted
that they would protest upon hearing an overtly sexist comment. When secretly tested, just 16 per cent actually did.

When we behave badly, it is usually because we were put in an unhappy situation. Circumstance has conspired against us.
Really, I had no choice
. When others do wrong, it is because of their character flaws. Professor Roy Baumeister, who specialises in the study of evil, has found that even domestic abusers and murderers tend to view themselves as
having acted reasonably in the face of unfair provocation
.
The Nazis believed that they were on a mission of good
.
He writes, ‘The perpetrators of evil
are often ordinary, well-meaning human beings with their own motivations, reasons and rationalisations for what they are doing …
many especially evil acts
are performed by people who believe they are doing something supremely good.’

We love to judge others. We love to categorise. We love to divide. We are the good guys, they are the bad guys. We the hero, they the demon. Why? Because it fits the model. It bolsters the ego. It makes us happy. It has even been demonstrated that depressed people, with
their dysfunctionally gloomy predictions about themselves and the world, are more accurate in their outlook than the mentally ‘healthy’. The world, and your life within it, is far bleaker than you have been led to believe.

A final example should, I hope, offer some idea of the brilliant power of the lies we tell ourselves.
We typically have a bias that tells us we are less susceptible to bias
than everyone else. Our default position tends to be that our opinions are the result of learning, experience and personal reflection. The things we believe are obviously true – and everyone would agree if only they could look at the issue with clear, objective, unimpeded sight. But they don’t because they’re biased. Their judgements are confused by ill-informed hunches and personal grudges. They might think they’re beautiful and clever and right but their view of reality is skewed.

You might have read all of that thinking,
Yes, yes, I know people just like that. But I’m not really one of them, to be honest. I’m modest and humble and only too aware when I’m getting things wrong
. That’s the sound of your brain lying to you. You
are
like that. If you are now thinking,
Yes, yes, yes, I hear what you’re saying – but if you knew me you would realise that I’m not one of those people
, I’m sorry to say that you’re still at it. Most of us think we are the exception. This most disturbing of truths has been widely demonstrated in study after study. When individuals are educated about these ego-defending biases and then have their biases re-examined, they usually fail to change their opinions of themselves. Even though they accept, rationally, that they are not immune, they still think as if they are. It is a cognitive trap that we just can’t seem to climb out of.

Our prejudices and misbeliefs are invisible to us. They form in childhood and early adolescence, when our brain is in its heightened state of learning, when it is building its models, and then they disappear from view. We can think as long and as hard as we like about our biases – we can root about our own heads for hours, utterly convinced of our own objectivity, and still come up with nothing. They are inaccessible to the conscious part of our minds. The trick is so embedded – our warped sensations of right, wrong and truth are so folded into our fundamental sense of self – that we are immune from detecting them.

Just as the knifefish assumes his realm of electricity is the only possible reality, just as the hominin believes his tricolour palette allows him to see all the colours, just as John Mackay is convinced that lesbian nuns are going to hell, we look out into the world mostly to reaffirm our prior beliefs about it. We imagine that the invisible forces that silently guide our beliefs and behaviour, coaxing us like flocks of deviant angels, do not exist. We are comforted by the feeling that we have ultimate control over our thoughts, our actions, our lives.