Bored at Work? Here’s What Your Brain Is Trying to Tell You

That we spend much, if not most, of our lives work­ing is, in itself, not nec­es­sar­i­ly a bad thing — unless, that is, we’re bored doing it. In the Big Think video above, Lon­don Busi­ness School Pro­fes­sor of Orga­ni­za­tion­al Behav­ior Dan Cable cites Gallup polls show­ing that “about 70 per­cent of peo­ple are not engaged in what they do all day long, and about eigh­teen per­cent of peo­ple are repulsed.” This may sound nor­mal enough, but Cable calls these per­cep­tions of work as “a thing that we have to get through on the way to the week­end” a “human­is­tic sick­ness”: a bad con­di­tion for peo­ple, of course, but also for the “orga­ni­za­tions who get lack­lus­ter per­for­mance.”

Cable traces the civ­i­liza­tion­al roots of this at-work bore­dom back to the decades after the Indus­tri­al Rev­o­lu­tion. In the mid-nine­teenth cen­tu­ry, a shoe-shop­per would go to the local cob­bler. “Each of the peo­ple in the store would watch the cus­tomer walk in, and then they’d make a shoe for that cus­tomer.” But toward the end of the cen­tu­ry, “we got this dif­fer­ent idea, as a species, where we should not sell two pairs of shoes each day, but two mil­lion.”

This vast increase of pro­duc­tiv­i­ty entailed “break­ing the work into extreme­ly small tasks, where most of the peo­ple don’t meet the cus­tomer. Most of the peo­ple don’t invent the shoe. Most of the peo­ple don’t actu­al­ly see the shoe made from begin­ning to end.”

It entailed, in oth­er words, “remov­ing the mean­ing from work” in the name of ever-greater scale and effi­cien­cy. The nature of the tasks that result don’t sit well with a part of our brain called the ven­tral stria­tum. Always “urg­ing us to explore the bound­aries of what we know, urg­ing us to be curi­ous,” it sends our minds right out of jobs that no longer offer us the chance to learn any­thing new. One solu­tion is to work for small­er orga­ni­za­tions, whose mem­bers tend to play mul­ti­ple roles in clos­er prox­im­i­ty to the cus­tomer; anoth­er is to engage in big-pic­ture think­ing by stay­ing aware of what Cable calls “the why of the work,” its larg­er impact on the world, as well as how it fits in with your own pur­pose. But then, bore­dom at work isn’t all bad: a bout of it may well, after all, have led you to read this post in the first place.

Relat­ed con­tent:

The Ben­e­fits of Bore­dom: How to Stop Dis­tract­ing Your­self and Get Cre­ative Ideas Again

The Phi­los­o­phy of “Opti­mistic Nihilism,” Or How to Find Pur­pose in a Mean­ing­less Uni­verse

How to Take Advan­tage of Bore­dom, the Secret Ingre­di­ent of Cre­ativ­i­ty

Find­ing Pur­pose & Mean­ing In Life: Liv­ing for What Mat­ters Most — A Free Online Course from the Uni­ver­si­ty of Michi­gan

Lyn­da Bar­ry on How the Smart­phone Is Endan­ger­ing Three Ingre­di­ents of Cre­ativ­i­ty: Lone­li­ness, Uncer­tain­ty & Bore­dom

Why 1999 Was the Year of Dystopi­an Office Movies: What The Matrix, Fight Club, Amer­i­can Beau­ty, Office Space & Being John Malkovich Shared in Com­mon

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

John Cleese on How “Stupid People Have No Idea How Stupid They Are” (Otherwise Known as the Dunning-Kruger Effect)

Mon­ty Python icon John Cleese had this to say about Mar­jorie Tay­lor Greene yes­ter­day: “She is the per­fect exam­ple of some­one who is not intel­li­gent enough to realise that she’s not very intel­li­gent. Hence her enor­mous self-con­fi­dence. Sad­ly, her sup­port­ers are even less intel­li­gent than she is. Hence their con­fi­dence in her.” It turns out that, as Cleese fur­ther explains in the video above, there’s a sci­en­tif­ic term for MTG’s con­di­tion–the Dunning–Kruger effect, “a cog­ni­tive bias where­in unskilled indi­vid­u­als suf­fer from illu­so­ry supe­ri­or­i­ty, mis­tak­en­ly rat­ing their abil­i­ty much high­er than is accu­rate” owing to “a metacog­ni­tive inabil­i­ty of the unskilled to rec­og­nize their inep­ti­tude” (and, by the same token, of “high­ly skilled indi­vid­u­als to under­es­ti­mate their rel­a­tive com­pe­tence, erro­neous­ly assum­ing that tasks which are easy for them are also easy for oth­ers”). This con­di­tion gets its name from Cor­nell Uni­ver­si­ty researchers Justin Kruger and David Dun­ning, the lat­ter of whom Cleese–who has spent time at Cor­nell as a long-term vis­it­ing pro­fes­sor–counts as a friend. You can learn more about the Dunning–Kruger effect here.

Relat­ed Con­tent 

Why Incom­pe­tent Peo­ple Think They’re Amaz­ing: An Ani­mat­ed Les­son from David Dun­ning (of the Famous “Dun­ning-Kruger Effect”)

24 Com­mon Cog­ni­tive Bias­es: A Visu­al List of the Psy­cho­log­i­cal Sys­tems Errors That Keep Us From Think­ing Ratio­nal­ly

John Cleese Revis­its His 20 Years as an Ivy League Pro­fes­sor in His New Book, Pro­fes­sor at Large: The Cor­nell Years

Free Online Psy­chol­o­gy & Neu­ro­science Cours­es

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How to Silence the Negative Chatter in Our Heads: Psychology Professor Ethan Kross Explains

A cou­ple of weeks ago, the New York Times pub­lished an arti­cle head­lined “How to Stop Rumi­nat­ing.” If your social media feeds are any­thing like mine, you’ve seen it pop up with some fre­quen­cy since then. “Per­haps you spend hours replay­ing a tense con­ver­sa­tion you had with your boss over and over in your head,” writes its author Han­nah Seo. “Maybe you can’t stop think­ing about where things went wrong with an ex dur­ing the weeks and months after a breakup.” The piece’s pop­u­lar­i­ty speaks to the com­mon­ness of these ten­den­cies.

But if “your thoughts are so exces­sive and over­whelm­ing that you can’t seem to stop them,” lead­ing to dis­trac­tion and dis­or­ga­ni­za­tion at work and at home, “you’re prob­a­bly expe­ri­enc­ing rumi­na­tion.” For this broad­er phe­nom­e­non Uni­ver­si­ty of Michi­gan psy­chol­o­gy pro­fes­sor Ethan Kross has a more evoca­tive name: chat­ter.

“Your inner voice is your abil­i­ty to silent­ly use lan­guage to reflect on your life,” he explains in the Big Think video above. “Chat­ter refers to the dark side of the inner voice. When we turn our atten­tion inward to make sense of our prob­lems, we don’t end up find­ing solu­tions. We end up rumi­nat­ing, wor­ry­ing, cat­a­stro­phiz­ing.”

Despite being an invalu­able tool for plan­ning, mem­o­ry, and self-con­trol, our inner voice also has a way of turn­ing against us. “It makes it incred­i­bly hard for us to focus,” Kross says, and it can also have “severe neg­a­tive phys­i­cal health effects” when it keeps us per­pet­u­al­ly stress­ing out over long-passed events. “We expe­ri­ence a stres­sor in our life. It then ends, but in our minds, our chat­ter per­pet­u­ates it. We keep think­ing about that event over and over again.” When you’re inside them, such men­tal loops can feel infi­nite, and they could result in per­pet­u­al­ly dire con­se­quences in our per­son­al and pro­fes­sion­al lives. To those in need of a way to break free, Kross empha­sizes the pow­er of rit­u­als.

“When you expe­ri­ence chat­ter, you often feel like your thoughts are in con­trol of you,” he says. But “we can com­pen­sate for this feel­ing out of con­trol by cre­at­ing order around us. Rit­u­als are one way to do that.” Per­form­ing cer­tain actions exact­ly the same way every sin­gle time gives you “a sense of order and con­trol that can feel real­ly good when you’re mired in chat­ter.” Kross goes into greater depth on the range of chat­ter-con­trol­ling tools avail­able to us (“dis­tanced-self talk,” for exam­ple, which involves per­ceiv­ing and address­ing the self as if it were some­one) in his book Chat­ter: The Voice in Our Head, Why It Mat­ters, and How to Har­ness It. His inter­view with Chase Jarvis above offers a pre­view of its con­tent — and a reminder that, as means of silenc­ing chat­ter go, some­times a pod­cast works as well as any­thing.

Relat­ed con­tent:

The Secret to High Per­for­mance and Ful­fil­ment: Psy­chol­o­gist Daniel Gole­man Explains the Pow­er of Focus

How Lit­er­a­ture Can Improve Men­tal Health: Take a Free Course Fea­tur­ing Stephen Fry, Ian McK­ellen, Melvyn Bragg & More

Why You Do Your Best Think­ing In The Show­er: Cre­ativ­i­ty & the “Incu­ba­tion Peri­od”

The Ther­a­peu­tic Ben­e­fits of Ambi­ent Music: Sci­ence Shows How It Eas­es Chron­ic Anx­i­ety, Phys­i­cal Pain, and ICU-Relat­ed Trau­ma

Erich Fromm’s Six Rules of Lis­ten­ing: Learn the Keys to Under­stand­ing Oth­er Peo­ple from the Famed Psy­chol­o­gist

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

The Disturbing Paintings of Hieronymus Bosch: A Short Introduction

Most casu­al view­ers of Hierony­mus Bosch’s paint­ings must acknowl­edge his artis­tic skill, and many must also won­der whether he was com­plete­ly out of his mind. But insan­i­ty, how­ev­er vivid­ly sug­gest­ed by his imagery, isn’t an espe­cial­ly com­pelling expla­na­tion for that imagery. Bosch paint­ed in a par­tic­u­lar place and time — the Nether­lands of the late fif­teenth and ear­ly six­teenth cen­tu­ry, to be spe­cif­ic — but he also paint­ed with­in a dom­i­nant worldview.“He grew up in a time of deep reli­gious anx­i­ety,” says Youtu­ber Hochela­ga in the video essay above. “Ideas about sin, death, and the dev­il were becom­ing more sophis­ti­cat­ed,” and “there was a gen­uine fear that demon­ic forces lived amongst the pop­u­la­tion.”

Hence the analy­ses like that of Great Art Explained, which frames Bosch’s best-known paint­ing The Gar­den of Earth­ly Delights as an expres­sion of “hard­core Chris­tian­i­ty.” But some­thing about the trip­ty­ch’s sheer elab­o­rate­ness and grotes­querie demands fur­ther inquiry. Hochela­ga explores the pos­si­bil­i­ty that Bosch worked in a con­di­tion of not just fear­ful piety, but psy­cho­log­i­cal afflic­tion.

“There is a dis­ease called St. Antho­ny’s fire,” he says, con­tract­ed “by eat­ing a poi­so­nous black fun­gus called ergots that grow on rye crops. Symp­toms include sores, con­vul­sions, and a fierce burn­ing sen­sa­tion in limbs and extrem­i­ties,” as well as “fright­en­ing and over­pow­er­ing hal­lu­ci­na­tions that can last for hours at a time.”

This psy­choac­tive pow­er is now “believed to be behind the many Danc­ing Plagues record­ed through­out the Mid­dle Ages.” This expla­na­tion came togeth­er when, “in the mid-twen­ti­eth cen­tu­ry, it was dis­cov­ered that when ergots are baked in an oven, they trans­form into a form of lyser­gic acid diethy­lamide, also known as LSD.” Did Bosch him­self receive the bizarre visions he paint­ed from inad­ver­tent­ly con­sum­ing that now well-known hal­lu­cino­genic sub­stance? The many paint­ings he made of St. Antho­ny “may have been a form of devo­tion­al prayer, done so in the hopes that the saint would rid him of his debil­i­tat­ing ill­ness.” Look at The Gar­den of Earth­ly Delighteven today, and you’ll feel that if you saw these mur­der­ous bird-human hybrids around you, you’d try what­ev­er you could to get rid of them, too.

Relat­ed Con­tent:

Take a Vir­tu­al Tour of Hierony­mus Bosch’s Bewil­der­ing Mas­ter­piece The Gar­den of Earth­ly Delights

A Dig­i­tal Archive of Hierony­mus Bosch’s Com­plete Works: Zoom In & Explore His Sur­re­al Art

The Mean­ing of Hierony­mus Bosch’s The Gar­den of Earth­ly Delights Explained

Hierony­mus Bosch’s Medieval Paint­ing The Gar­den of Earth­ly Delights Comes to Life in a Gigan­tic, Mod­ern Ani­ma­tion

New App Lets You Explore Hierony­mus Bosch’s The Gar­den of Earth­ly Delights in Vir­tu­al Real­i­ty

The Musi­cal Instru­ments in Hierony­mus Bosch’s The Gar­den of Earth­ly Delights Get Brought to Life, and It Turns Out That They Sound “Painful” and “Hor­ri­ble”

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Did Psychedelic Mushrooms Appear in Medieval Christian Art?: A Video Essay

His­tor­i­cal research reveals psy­choac­tive sub­stances to have been in use longer than most of us would assume. But did Adam and Eve do mush­rooms in the Gar­den of Eden? Unsur­pris­ing­ly, that ques­tion is fraught on more than one lev­el. But if you wish to believe that they did, spend some time with the thir­teenth-cen­tu­ry art­work above, known as the Plain­cour­ault fres­co. In it, writes Atlas Obscu­ra’s Emma Betuel, “Adam and Eve stand in the Gar­den of Eden, both of them face­less.” Between them “stands a large red tree, crowned with a dot­ted, umbrel­la-like cap. The tree’s branch­es end in small­er caps, each with their own pat­tern of tiny white spots” — just like you’d see on cer­tain species of fun­gus. “Tourists, schol­ars, and influ­encers come to see the tree that, accord­ing to some enthu­si­asts, depicts the hal­lu­cino­genic mush­room Amani­ta mus­caria.”

This image, more than any oth­er piece of evi­dence, sup­ports the the­o­ry that “ear­ly Chris­tians used hal­lu­cino­genic mush­rooms.” Sup­ports is prob­a­bly the wrong word, though there have been true believ­ers since at least since 1911, “when a mem­ber of the French Myco­log­i­cal Soci­ety sug­gest­ed the thing sprout­ing between Adam and Eve was a ‘bizarre’ and ‘arbores­cent’ mush­room.” The video essay just below, “Psy­che­delics in Chris­t­ian Art,” presents the cas­es for and against the Tree of Life being a bunch of mag­ic mush­rooms. It comes from Youtu­ber Hochela­ga, whose videos pre­vi­ous­ly fea­tured here on Open Cul­ture have cov­ered sub­jects like the Voyn­ich Man­u­script and the Bib­li­cal apoc­a­lypse.  This par­tic­u­lar episode comes as part of a minis­eries on “strange Chris­t­ian art” whose pre­vi­ous install­ments have focused on hell­mouths and the three-head­ed Jesus.

Nev­er­the­less, Hochela­ga can’t come down on the side of the mush­rooms-seers. Sim­i­lar veg­e­ta­tion appears in oth­er pieces of medieval art, but “in real­i­ty, these are draw­ings of trees, ren­dered with strange forms and bright col­ors,” as dic­tat­ed by the rel­a­tive­ly loose and exag­ger­at­ed aes­thet­ic of the era. But that does­n’t mean the Plain­cour­ault fres­co has noth­ing to teach us, and the same holds for oth­er “psy­che­del­ic” Chris­t­ian cre­ations, like the paint­ings of Hierony­mus Bosch or the art-inspir­ing music of Hilde­gard von Bin­gen. Judg­ing by the inves­ti­ga­tions this sort of thing has inspired — Tom Hat­sis’ “The Psy­che­del­ic Gospels, The Plain­cour­ault fres­co, and the Death of Psy­che­del­ic His­to­ry,” Jer­ry B. Brown and Julie M. Brown’s Jour­nal of Psy­che­del­ic Stud­ies arti­cle “Entheogens in Chris­t­ian Art: Was­son, Alle­gro, and the Psy­che­del­ic Gospels” — the rel­e­vant his­to­ry con­sti­tutes quite a trip by itself.

Relat­ed Con­tent:

Pipes with Cannabis Traces Found in Shakespeare’s Gar­den, Sug­gest­ing the Bard Enjoyed a “Not­ed Weed”

The Drugs Used by the Ancient Greeks and Romans

Alger­ian Cave Paint­ings Sug­gest Humans Did Mag­ic Mush­rooms 9,000 Years Ago

A Sur­vival Guide to the Bib­li­cal Apoc­a­lypse

The Mean­ing of Hierony­mus Bosch’s The Gar­den of Earth­ly Delights Explained

Michael Pol­lan, Sam Har­ris & Oth­ers Explain How Psy­che­delics Can Change Your Mind

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

How to Argue Effectively: Harvard Negotiation Expert Shares Techniques for Arguing Effectively, Especially About Politics

Big Think uploaded the video on how to argue above at the end of last month, just in time for the Unit­ed States midterm elec­tion. Where pol­i­tics — or rather, polit­i­cal­ly inflect­ed con­flicts — have become more or less anoth­er nation­al sport, every­one is always look­ing for an edge. But the expert who stars in the video, Harvard’s Inter­na­tion­al Nego­ti­a­tion pro­gram head and Nego­ti­at­ing the Non­nego­tiable author Daniel Shapiro, has an unusu­al­ly capa­cious notion of what it means to win an argu­ment. Our goal, as he con­ceives of it, is to have “more effec­tive con­ver­sa­tions,” and this entails under­stand­ing three keys to hav­ing those con­ver­sa­tions: iden­ti­ty, appre­ci­a­tion, and affil­i­a­tion.

“The moment your iden­ti­ty gets hooked in these con­flicts,” Shapiro says, “all of a sud­den your emo­tions become a hun­dred times more pow­er­ful” — and the debate at hand becomes a hun­dred times less tractable. You there­fore must “know who you are and what you stand for,” the “val­ues and beliefs” dri­ving you to argue for your par­tic­u­lar posi­tion.

Ide­al­ly, you’ll also put some effort toward find­ing out the same things about your oppo­nent, or rather your inter­locu­tor. This is where appre­ci­a­tion comes in. Shapiro’s advice: “When you’re in the midst of the con­flict, don’t talk. Take the first ten min­utes to con­scious­ly lis­ten to the oth­er side. What’s the val­ue behind their per­spec­tive? What’s the log­ic, the ratio­nale?”

This allows you to assess the “emo­tion­al con­nec­tion” between your­self and the oth­er per­son. The trick is to “turn that oth­er per­son from an adver­sary into a part­ner” by fram­ing the con­ver­sa­tion as not a con­flict but as “fac­ing a shared prob­lem,” not least by ask­ing their advice on how to solve it. You can learn more about Shapiro’s con­cept of “inter­est-based nego­ti­a­tion” in this oth­er short Big Think video, and much more about his prin­ci­ples of argu­men­ta­tion in his talk at Google just above. In it, he breaks down the ele­ments of the “tribes effect” that keeps us butting heads, includ­ing our atti­tudes about taboos and our ten­den­cy toward iden­ti­ty pol­i­tics. And all of this is espe­cial­ly valu­able view­ing, of course, with the approach of that day of din­ner-table argu­men­ta­tive blood­sport known as Thanks­giv­ing.

Relat­ed con­tent:

How to Win an Argu­ment (at the U.S. Supreme Court, or Any­where Else): A Primer by Lit­i­ga­tor Neal Katyal

Lit­er­ary The­o­rist Stan­ley Fish Offers a Free Course on Rhetoric, or the Pow­er of Argu­ments

How to Argue With Kind­ness and Care: 4 Rules from Philoso­pher Daniel Den­nett

A Guide to Log­i­cal Fal­lac­i­es: The “Ad Hominem,” “Straw­man” & Oth­er Fal­lac­i­es Explained in 2‑Minute Videos

Read An Illus­trat­ed Book of Bad Argu­ments: A Fun Primer on How to Strength­en, Not Weak­en, Your Argu­ments

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Michael Pollan, Sam Harris & Others Explain How Psychedelics Can Change Your Mind

You may nev­er have tried psy­che­del­ic sub­stances. You may nev­er have had an inter­est in try­ing psy­che­del­ic sub­stances. But if you’re read­ing this, you do have a mind, and you’ve almost cer­tain­ly felt some curios­i­ty about how that mind works. As any engi­neer knows, one of the short­est routes to under­stand­ing how a machine works is to dis­rupt its nor­mal oper­a­tions. Psy­che­delics do just that for your brain, shift­ing your con­scious­ness into a new per­spec­tive that can offer insights into your very per­cep­tions of real­i­ty. Or at least they do it in the view of Michael Pol­lan, Sam Har­ris, Jacob Sil­va, Ben Goertzel, and Matthew John­son.

The more famil­iar you are with cur­rent psy­che­delics research, the more of those names you’ll know. Pol­lan, who made his name writ­ing about food, stars in the Big Think video above about the sci­en­tif­ic renais­sance of mind-alter­ing drugs. “The brain is a hier­ar­chi­cal sys­tem, and the default mode net­work appears to be at the top,” he explains. That net­work is “the orches­tra con­duc­tor or cor­po­rate exec­u­tive. You take that out of the pic­ture, and sud­den­ly you have this upris­ing from oth­er parts of the brain and you have net­works that don’t ordi­nar­i­ly com­mu­ni­cate with one anoth­er sud­den­ly strik­ing up con­ver­sa­tions.”

Psy­che­del­ic sub­stances do this, mean­ing that when they’re in use, “you might have the visu­al cor­tex talk­ing to the audi­to­ry sys­tem, and sud­den­ly you’re see­ing music.” Any music-lover would feel at least some desire for the same expe­ri­ence. And even those with­out any inter­est in music would sure­ly like to enjoy for them­selves what Sam Har­ris describes feel­ing dur­ing one of his own psy­che­del­ic expe­ri­ences: “There was a whole veneer of fear, frankly, that I did­n’t know was there that got stripped away,” leav­ing a “naked aware­ness of the present moment.”

This may sound sim­i­lar to the kind of state com­mon­ly ascribed to inten­sive med­i­ta­tion, and indeed, Har­ris — him­self a prac­ti­tion­er and advo­cate of med­i­ta­tive prac­tice — acknowl­edges it as anoth­er path to the same des­ti­na­tion. But for some peo­ple, Har­ris says, “tak­ing a drug is the only way they’re going to notice that it’s pos­si­ble to have a very dif­fer­ent expe­ri­ence of the world.” Even if we’re not so “lumpen and un-inquis­i­tive,” we still may not have seri­ous­ly con­sid­ered the range of ben­e­fits psy­che­delics could offer human­i­ty. “Many of the dis­or­ders that psy­che­delics appear to treat well are man­i­fes­ta­tions of a stuck brain,” Pol­lan says, “a mind that’s telling itself destruc­tive sto­ries like, ‘I can’t get through the day with­out a cig­a­rette,’ ‘I’m unwor­thy of love,’ ‘My work is shit.’ ”

The Unit­ed States was actu­al­ly con­duct­ing research into psy­che­del­ic drugs up until the ear­ly 1970s, when Richard Nixon’s admin­is­tra­tion made them ille­gal due to their poten­tial to sap the will of the men who were sup­posed to fight the Viet­nam War. (“He may well have been right,” Pol­lan acknowl­edges.) But now our soci­ety has found itself in a “men­tal health cri­sis,” as John­son, a psy­che­del­ic-sub­stance researcher at Johns Hop­kins, puts it in the brief explain­er just above, we’ll have to explore all pos­si­ble avenues — even pre­vi­ous­ly closed ones — in order to change our minds.

Relat­ed con­tent:

How to Use Psy­che­del­ic Drugs to Improve Men­tal Health: Michael Pollan’s New Book, How to Change Your Mind, Makes the Case

Psilo­cy­bin Could Soon Be a Legal Treat­ment for Depres­sion: Johns Hop­kins Pro­fes­sor, Roland Grif­fiths, Explains How Psilo­cy­bin Can Relieve Suf­fer­ing

Artist Draws 9 Por­traits While on LSD: Inside the 1950s Exper­i­ments to Turn LSD into a “Cre­ativ­i­ty Pill”

New LSD Research Pro­vides the First Images of the Brain on Acid, and Hints at Its Poten­tial to Pro­mote Cre­ativ­i­ty

Inside MK-Ultra, the CIA’s Secret Pro­gram That Used LSD to Achieve Mind Con­trol (1953–1973)

Aldous Hux­ley, Psy­che­delics Enthu­si­ast, Lec­tures About “the Vision­ary Expe­ri­ence” at MIT (1962)

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

There Are Eight Forms of Intelligence, Not Just One: Which Apply to You?

Intel­li­gence is a fraught sub­ject of dis­cus­sion, and only becom­ing more so. Among the frame­works devel­oped safe­ly to approach it, one has gained spe­cial promi­nence: the the­o­ry cham­pi­oned by devel­op­men­tal psy­chol­o­gist Howard Gard­ner, author of the book Frames of Mind: The The­o­ry of Mul­ti­ple Intel­li­gences. And how many such intel­li­gences are there? In the Big Think video above — post­ed in 2016, 33 years after Frames of Mind — he names ten: lan­guage, log­ic and math­e­mat­ics, musi­cal, spa­tial, bod­i­ly-kines­thet­ic, inter­per­son­al, intrap­er­son­al, nat­u­ral­ist, teach­ing, and exis­ten­tial. 

Some of these may strike you as only tan­gen­tial­ly relat­ed to intel­li­gence, tra­di­tion­al­ly defined. Gard­ner has con­sid­ered this: “Peo­ple say, ‘Well, music’s a tal­ent, it’s not an intel­li­gence.’ And I say, ‘Well, why, if you’re good with words, is that an intel­li­gence, but if you’re good with tones and rhythms and tim­bres…”

Nobody, in his telling, has ever come up with a con­vinc­ing response. Hence his mis­sion to expand the def­i­n­i­tion of intel­li­gence beyond the aggre­gate mea­sure of brain­pow­er long known as the gen­er­al intel­li­gence fac­tor — or more com­mon­ly, “g fac­tor” — to encom­pass the sort of skills whose use­ful­ness we can see in the real world, away from the con­struct­ed rig­ors of psy­cho­me­t­ric tests.

“Whether there’s eight intel­li­gences or ten or twelve is less impor­tant to me than hav­ing bro­ken the monop­oly of a sin­gle intel­li­gence, which sort of labels you for all time,” says Gard­ner. You can see eight of his intel­li­gences bro­ken down in more detail — and per­haps even iden­ti­fy your own strongest suit — in the Prac­ti­cal Psy­chol­o­gy video just above. Gard­ner also express­es opti­mism about our abil­i­ty to devel­op dif­fer­ent intel­li­gences: you can choose to con­cen­trate on a spe­cif­ic one, but “if you want to be a jack of all trades and be very well-round­ed, then you’re prob­a­bly going to want to nur­ture the intel­li­gences which aren’t that strong.” What­ev­er your own view on mul­ti­ple intel­li­gences, don’t for­get how the old say­ing orig­i­nal­ly went in full: “Jack of all trades, mas­ter of none, though often bet­ter than a mas­ter of one.”

Relat­ed con­tent:

The Secret to High Per­for­mance and Ful­fil­ment: Psy­chol­o­gist Daniel Gole­man Explains the Pow­er of Focus

How Read­ing Increas­es Your Emo­tion­al Intel­li­gence & Brain Func­tion: The Find­ings of Recent Sci­en­tif­ic Stud­ies

Why You Do Your Best Think­ing In The Show­er: Cre­ativ­i­ty & the “Incu­ba­tion Peri­od”

You Don’t “Find” Your Pas­sion in Life, You Active­ly Devel­op It, Explains Psy­chol­o­gist Car­ol Dweck, The­o­rist of the “Growth Mind­set”

Why Incom­pe­tent Peo­ple Think They’re Amaz­ing: An Ani­mat­ed Les­son from David Dun­ning (of the Famous “Dun­ning-Kruger Effect”)

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

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