Archive for November, 2009
Logos Vs Mythos: Autism Vs Schizophrenia
I recently came across this TED talk by Devdatt Patnaik, A chief Belief Officer in an Indian industry group and was fascinated by his description of the distinction between logos based ‘the’ world which is objective, logical, universal, factual and science based and mythos based ‘my’ world which is subjective,emotional, personal, belief-based and mythological in nature. while ‘the’ world tries to answer ‘how’, ‘my’ world tires to answer ‘why’.
To me the same is true of Autism and Psychosis dichotomy. While autistic frame of reference is rooted in ‘the’ world – trying to apply a science based approach even to the mind and mental; the psychotic frame of reference becomes detached from ‘the’ world and is totally enamored by the subjective depths of ‘my’ world -attributing mental properties to physical things too.
Devdatt, later on goes to contrast East Vs West Myths and here at the second order , though we are talking of mythos and not of logos and are in the psychotic/mythic world , we see a difference in focus, between the eastern traditions and the western traditions. While the east is portrayed as more spiritual and renunciation-believing in multiple lives and thus multiple chances; the west is depicted as more materialistic and ambitious and believing in one and only life and thus believing in only one chance of redemption -and though this dichotomy may be simplistic it does bring into focus the fact that the cultures do differ profoundly.
The difference between cultures and mythologies, and the people shaped from them thereof, is important in light of a new study , for eg., that demonstrates that most of the behavioral research is carried on with WEIRD people! WEIRD stands for Western, Educated, Industrial, Rich and Democratic subjects and the paper claims that these WEIRD subjects are outliers and not representative of the general population. If much of the scientific and psychological research is done on WEIRD subjects (which is a fact) and if WEIRD are not representative of the population (which seems reasonable given the differences in culture and the ability of culture to shape people) , than that raises a more serious questions on the results of behavioral studies than the voodoo correlations paper raised questions about the fMRI studies.
Devdutt, though seems to be slightly biased towards Indian culture, but the TED talk is worth a watch. And you may also find one of my earlier post relating Indian culture,religion, and Autism, Schizophrenia quite pertinent here.
Do you think Devdutt is right when he stresses differences in cultures and myths? If so, do you think Culture shapes people? and if so do you believe with Norenzayan et al that if we just do studies based on WEIRD subjects, our results are not representative but skewed. Lot of questions to think about!
Joseph Henrich, Steven J. Heine, & Ara Norenzayan (2009). The Weirdest People in the World? Behavioral and Brain Sciences
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Seeing is believing : why delusions may arise from anomalous experiences

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I recently came across this article by Rosengren and Hickling about how children explain seemingly impossible or extraordinary transformations in terms of magic or trickery or natural/physical explanations based on their ages and developmental level.
To summarize the study , I’m presenting the abstract:
Children’s magical explanations and beliefs were investigated in 2 studies. In Study 1, we first asked 4- and 5-year-old children to judge the possibility of certain object transformations and to suggest mechanisms that might accomplish them. We then presented several commonplace transformations (e.g., cutting a string) and impossible events (magic tricks). Prior to viewing these transformations, children suggested predominantly physical mechanisms for the events and judged the magical ones to be impossible. After seeing the impossible events, many 4-year-olds explained them as “magic,” whereas 5- year-olds explained them as “tricks.” In Study 2, we replaced the magic tricks with “extraordinary” events brought about by physical or chemical reactions (e.g., heat causing paint on a toy car to change color). Prior to viewing the “extraordinary” transformations, children judged them to be impossible. After viewing these events, 4-yearolds gave more magical and fewer physical explanations than did 5-year-olds. Follow-up interviews revealed that most 4-year-olds viewed magic as possible under the control of an agent (magician) with special powers, whereas most 5-year-olds viewed magic as tricks that anyone can learn. In a third study, we surveyed parents to assess their perceptions and conceptions of children’s beliefs in magic and fantasy flgures. Parents perceived their children as believing in a number of magic and fantasy flgures and reported encouraging such beliefs to some degree. Taken together, these findings suggest that many 4-year-olds view magic as a plausible mechanism, yet reserve magical explanations for certain real world events which violate their causal
expectations.
In effect, the children were shown some impossible transformations like making color appear on the pages of a blank coloring book; at the same time they were also shown some commonplace transformations like a piece of Play-Doh changing shape. They were asked to provide causal reasons for these transformations both a priori and after the transformations were demonstrated. Important form my point of view was the finding that all children showed this effect that for impossible transformations though before the vent they provided physical/natural explanations, after seeing the event, they changed their stance and labeled them as ‘magic’ or ‘trick’ as per their development level. To quote:
Children of both ages gave more physical/natural explanations prior to seeing the transformations than after seeing the
events, F(l, 46) = 36, p < .001, but gave more trick and magic responses after seeing the transformations than before seeing them, Fs(l, 46) > 50, p < .001.
Very few magic explanations were provided for the commonplace events before or after the viewing of the events; however, both groups of children provided significantly more magic explanations following the magic events than prior to these events. There was no difference between the two age groups in the number of magic explanations given prior to seeing the magic events; however, after viewing the magic events the 4-ye£ir-oIds gave significantly more magic responses (M = 2.96) than the 5-year-oIds did (M = 1.09). Similar to the results for the magic explanations, few trick responses were provided for the commonplace events before or after the viewing of the commonplace events.
To me this is a significant result, that after seeing something impossible we classify it as either magic or trickery, but prior to that we believe we could have provided a natural and causal explanation. To take an example, we all know statistics and would agree that there is a statistical probability that we are thinking of someone and the person phones at the same time. However, when we do think of someone and he calls at the same time and this happens say once or twice in a row, we will not tend to resort to statistical reasoning; we’ll either think in magical terms (magical thinking- my intention to remember/talk to them caused them to phone me; or psychic ability- that there is a deep connection between us) or we will try to think this a as a trickery played on us (perhaps they or someone is secretly watching me and my intentions and as soon as I reach to make a phone call, they call me instead juts to make fun/play a silly trick). Both types of thinking are fertile ground for psychosis and delusions.
It is now known that many people prone to psychosis suffer from an unusual amounts of anomalous experiences and also have magical ideation. To those of us who do not have those unusual experiences, it is very easy to dismiss what the effects having such anomalous experiences would have on our causal thinking abilities. We in our blue-pill Matrix where things are ordered and in their place following known causal relations, believe everything is fine with the world. to someone who has taken the red pill and is having anomalous experiences, it is difficult to believe that there isn’t a world apart from the matrix where magical rules may apply! (OK, the matrix analogy is not good, but it does make a point that it is difficult to comprehend the reality that someone delusional may be living in).
To return to my example of thinking of calling someone and picking the phone and at the same time receibving a callfor that perosn, such coincidences may be marked as causal by psychosis prone minds beacue again they have been hypothesized to have high and sensitive coincidence detectors and a ‘jump to conclusions’ bias. Given these facts they may be more prone to attribute magical causality instead of normal causality and get freaked out. Magical thinking and delusions may follow naturally from these. Anomalous experience may not just be important to explain hallucinations, but may be important for explaining delusions too.
Rosengren, K., & Hickling, A. (1994). Seeing Is Believing: Children’s Explanations of Commonplace, Magical, and Extraordinary Transformations Child Development, 65 (6) DOI: 10.1111/j.1467-8624.1994.tb00838.x
The five domains of human social experience:the SCARF model

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I recently came across David Rock’s Psychology Today blog named your brain at work. He has recently published a book by the same name and though I haven’t read the book yet, I was sufficiently engrossed by his ideas to read up on his proposed SCARF model in the NueroLeadership journal (2008). David has himself written a series of five posts explaining each domain of his SCARF model, so you can refer them and read starlight from the horse’s mouth. David maintains that the five major goals of human brain are geared towards maintaining (increasing positive and reducing negative) these five dimensions- Certainty, Autonomy, Status, Relatedness and Fairness. Please note that I have reordered the SCARF factors as per the fit with my own 5 and 8 stage theoretic models.
I’ll now quote extensively from his NeuroLeadership article and try to integrate this within my fisrt 5 stages of development/evolution. :
The SCARF model involves five domains of human social experience: Status, Certainty, Autonomy, Relatedness and Fairness.
Status is about relative importance to others. Certainty concerns being able to predict the future. Autonomy provides a sense of control over events. Relatedness is a sense of safety with others, of friend rather than foe. And fairness is a perception of fair exchanges between people.
These five domains activate either the ‘primary reward’ or ‘primary threat’ circuitry (and associated networks) of the brain. For example, a perceived threat to one’s status activates similar brain networks to a threat to one’s life. In the same way, a perceived increase in fairness activates the same reward circuitry as receiving a monetary reward.
It is my contention that these domains or brain regions specific to these domains evolved because of the peculiar demands of each type of social situation and need. And I also wish to relate this to personality evolution especially the five factor OCEAN model. Perhaps some people who are more Open to experience are also having regions more sensitive to Fairness.
In a nutshell, in increasing evolutionary stages, the mapping is as follows: Certainty: Neurtoicsim; Autonomy: Conscientiousness;Status: Extraversion; Relatedness: Agreeableness; and Fairness: Openness to Experience.
Certainty
The brain is a pattern-recognition machine that is constantly trying to predict the near future. For example, the motor network is useless without the sensory system. To pick up a cup of coffee, the sensory system, sensing the position of the fingers at each moment, interacts dynamically with the motor cortex to determine where to move your fingers next. Your fingers don’t draw on fresh data each time; the brain draws on the memory of what a cup is supposed to feel like in the hand, based on expectations drawn from previous experiences. If it feels different, perhaps slippery, you immediately pay attention (Hawkins, 2004). The brain likes to know the pattern occurring moment to moment, it craves certainty, so that prediction is possible. Without prediction, the brain must use dramatically more resources, involving the more energy-intensive prefrontal cortex, to process moment-to-moment experience.
Even a small amount of uncertainty generates an ‘error’ response in the orbital frontal cortex (OFC). This takes attention away from one’s goals, forcing attention to the error (Hedden, Garbrielli, 2006). If someone is not telling you the whole truth, or acting incongruously, the resulting uncertainty can fire up errors in the OFC. This is like having a flashing printer icon on your desktop when paper is jammed – the flashing cannot be ignored, and until it is resolved it is difficult to focus on other things. Larger uncertainties, like not knowing your boss’ expectations or if your job is secure, can be highly debilitating.
Much of Neuroticism is marked by anxiety and worry about unforeseens- a personality trait directly fine tuned to detecting and being sensitive to uncertainties in the environment. A nervous person is easily affected by uncertainties while a calm person hardly bothers about his predictive abilities and doesn’t get bothered no matter what the future may have in store.
Autonomy
Autonomy is the perception of exerting control over one’s environment; a sensation of having choices. Mieka (1985) showed that the degree of control organisms can exert over a stress factor determines whether or not the stressor alters the organism’s functioning. Inescapable or uncontrollable stress can be highly destructive, whereas the same stress interpreted as escapable is significantly less destructive. (Donny et al, 2006). The difference in some rodent studies was life and death (Dworkin et al, 1995).
An increase in the perception of autonomy feels rewarding. Several studies in the retirement industry find strong correlations between a sense of control and health outcomes (Rodin, 1986). People leave corporate life, often for far less income, because they desire greater autonomy. A reduction in autonomy, for example when being micro managed, can generate a strong threat response. When one senses a lack of control, the experience is of a lack of agency, or an inability to influence outcomes.
Dopamine is heavily involved in this system – the feeling of choice of control is a theme underlying conscientiousness trait too- whether one is conscientious and acts in a methodical manner assuming one has control over events or one cats irresponsibly and without feelings of agency.
Status
In researcher Michael Marmot’s book The Status Syndrome: How Social Standing Affects Our Health and Longevity, Marmot makes the case that status is the most significant determinant of human longevity and health, even when controlling for education and income. This finding is supported by Sapolski’s work with primates (Sapolski, 2002). Sapolski found that in primate communities, status equals survival: higher status monkeys have lower baseline cortisol levels, live longer and are healthier.
Status is about relative importance, ‘pecking order’ and seniority. Humans hold a representation of status in relation to others when in conversations, and this affects mental processes in many ways (Zink, 2008). The brain thinks about status using similar circuits for processing numbers (Chaio, 2003). One’s sense of status goes up when one feels ‘better than’ another person. In this instance the primary reward circuitry is activated, in particular the striatum, which increases dopamine levels. One study showed that an increase in status was similar in strength to a financial windfall (Izuma et al, 2008). Winning a swimming race, a card game or an argument probably feels good because of the perception of increased status and the resulting reward circuitry being activated.
The perception of a potential or real reduction in status can generate a strong threat response. Eisenberger and colleagues showed that a reduction in status resulting from being left out of an activity lit up the same regions of the brain as physical pain (Eisenberger et al., 2003). While this study explores social rejection, it is closely connected to the experience of a drop in status.
The third stage and personality trait of extarversion is all about one-up-manship, hierarchy and kissing the boss’s arse. If you are good and sensitive to power games you are more extrovert (directed towards the world), else you are more inner directed or intravert.
Relatedness
Relatedness involves deciding whether others are ‘in’ or ‘out’ of a social group. Whether someone is friend, or foe. Relatedness is a driver of behavior in many types of teams, from sports teams to organizational silos: people naturally like to form ‘tribes’ where they experience a sense of belonging. The concept of being inside or outside the group is probably a by-product of living in small communities for millions of years, where strangers were likely to be trouble and should be avoided.
The decision that someone is friend or foe happens quickly and impacts brain functioning (Carter & Pelphrey, 2008). For example, information from people perceived as ‘like us’ is processed using similar circuits for thinking one’s own thoughts. When someone is perceived as a foe, different circuits are used (Mitchell, 2006). Also, when treating someone as a competitor, the capacity to empathise drops significantly (Singer et al, 2006).
Neuroscientist John Cacioppo talks about the need for safe human contact being a primary driver, like the need for food (Cacioppo, 2008). In the absence of safe social interactions the body generates a threat response, also known as feeling lonely. However, meeting someone unknown tends to generate an automatic threat response. This explains why one feels better at a party knowing three people rather than one. Alcohol helps to reduce this automatic social threat response, enabling strangers to communicate more easily, hence its use as a social lubricant the world over. In the absence of alcohol, getting from foe to friend can be helped by an oxytocin response, an experience of connecting with the other person. Oxytocin is a hormone produced naturally in the brain, and higher levels of this substance are associated with greater affiliative behavior (Domes et al, 2007). Studies have shown far greater collaboration when people are given a shot of oxytocin, through a nasal spray. (Kosfield, 2005). A handshake, swapping names and discussing something in common, be it just the weather, may increase feeling of closeness by causing the release of oxytocin (Zak et al, 2005). The concept of relatedness is closely linked to trust. One trusts those who appear to be in your group, who one has connected with, generating approach emotions. And when someone does something untrustworthy, the usual response is to withdraw. The greater that people trust one another, the stronger the collaboration and the more information that is shared.
The fourth stage/trait of Agreeableness is undoubtedly analogous to the relatedness social domain. Note the focus on in-group versus out-group dynamic at this stage and the importance of oxytocin at this stage.
Fairness
Studies by Golnaz Tabibnia and Matthew Lieberman at UCLA showed that 50 cents generated more of a reward in the brain than $10.00, when it was 50 cents out of a dollar, and the $10 was out of $50 (Tabibnia & Lieberman, 2007). This study and a number of others illustrate that fair exchanges are intrinsically rewarding, independent of other factors. The need for fairness may be part of the explanation as to why people experience internal rewards for doing volunteer work to improve their community; it is a sense of decreasing the unfairness in the world.
Unfair exchanges generate a strong threat response (Tabibnia & Lieberman, 2007). This sometimes includes activation of the insular, a part of the brain involved in intense emotions such as disgust. Unfair situations may drive people to die to right perceived injustices, such as in political struggles. People who perceive others as unfair don’t feel empathy for their pain, and in some instances, will feel rewarded when unfair others are punished (Singer et al, 2006).
The last stage /trait of opennesses to experience/conformity/rebellion is directly mapped to sense of fairness and inequity aversion. Note also the visceral references to sense of taste by activation of disgust module in these cases of inequity aversions. The famous capachuin monkeys study also comes to mind where monkey refused cucumber when their colleagues got grape slices.
Overall, David Rock has provided an important framework that fits within the 5 stage theoretic model and has proven useful in industrial and organisational psychology. It would be good if more and more people started paying attention to the five stage theories (extendable to 8 stages), many things become clear and easy to remember when viewed from that particular lens.
Autism-a two dimensional disorder?

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Two main underlying deficits have been proposed in autism- one concerning an inactive or non-existent Theory of Mind module and another a tendency towards Weak Central Coherence. ToM defects reflect in the communicative, social and imaginative deficits seen in autistics; while the savant skills as well as restrictive and repetitive behavior (restricted repertoire of interests ;obsessive desire for sameness – islets of ability – idiot savant abilities – excellent rote memory – preoccupation with parts of objects ) are best explained by taking recourse to the Autism-as-a cognitive-style having weak Central Coherence argument. I’ve discussed the crucial aspects of both of these two dimensions in y series of posts on autism and psychosis and shown how they have to be seen on a continuum and more as deviation from the normal range with one end as autism and the other as psychosis. We also know that psychosis itself is two dimensional with one dimension being that of schizophrenic spectrum and the other the bipolar spectrum. Thus what I propose is that we start seeing Autism also as a two dimensional disorder with TOM defect subtype a mirror image of schizophrenia; while the Weak CC subtype a mirror image of bipolar or manic depressive phenotype. Here are autistic and psychotic features on these dimensions (from Autism, Happe, the autistic deficits and assets table):
- ordering behavioural pictures (Baron-Cohen et al. 1986) vs ordering mentalistic pictures understanding “see” (Perner et al. 1989)
- understanding “know” protoimperative pointing (Baron-Cohen 1989c) vs protodeclarative pointing sabotage (Sodian & Frith 1992)
- deception false photographs (Leekam & Perner 1991, Leslie & Thaiss 1992) vs. false beliefs recognising happiness and sadness (Baron-Cohen et al. 1993a)
- recognizing surprise object occlusion (Baron-Cohen 1992) vs. information occlusion
- literal expression (Happé 1993) vs. metaphorical expression
- elicited structured play (Wetherby & Prutting 1984)vs. spontaneous pretend play
- instrumental gestures (Attwood et al. 1988) vs. expressive gestures
- talking about desires and emotions (Tager-Flusberg 1993) vs. talking about beliefs and ideas
- using person as tool (Phillips 1993) vs. using person as receiver of information
- showing “active” sociability (Frith et al. 1994) vs. showing “interactive” sociability
It is also pertinent in this regard to revisit the question of co-occurrence of autism and schizophrenia. Happe maintains that psychois can only be relaibly seen in Asperge’s group who might have a late developing ToMm ability. To quote:
The higher incidence of psychiatric disorders in this group (asperger’s group) (Tantam 1991, Szatmari et al. 1989b) is well explained by this hypothesis. Depression will be more common since these people have greater insight into their own difficulties and their own feelings and thoughts. Positive symptoms of psychosis, such as hallucinations and delusions would be found only in Asperger’s syndrome cases by this account, if one takes Frith & Frith’s (1991) view of these symptoms as resulting from an “over-active” theory of mind. Asperger’s syndrome people, who gain theory of mind late and therefore abnormally, may be at high risk for having their theory of mind “go wrong”. On this hypothesis it would be impossible for a Kanner-type autistic person (who has no theory of mind) to show these psychotic or positive symptoms. In this sense (according to Frith & Frith’s theory) Asperger’s syndrome would be something of a midpoint between autism and (positive or florid) schizophrenia; while the former is due to a lack of theory of mind, and the latter due to over-active theory of mind, some people with Asperger’s syndrome may show both the scars of early lack and the florid symptoms of late acquired theory of mind working abnormally hard.
There is some preliminary evidence to support the suggestion that the term “Asperger’s syndrome” could meaningfully be restricted to those subjects with autism who have achieved some ability to think about thoughts. Ozonoff et al. (1991) found that their group labelled (perhaps arguably) as having Asperger’s syndrome did not show impairments relative to controls.
It is interesting to note the ‘over-active’ theory of mind reference to Frith and Frith. I could not locate that paper but came across another paper by Abu-akkel that propose over-active ToM as a mechanism of psychosis. There are also some full text related articles available online that may be of interest to the serious reader. As for me, it is heartening to note that others concur with the theory of autism and psychosis as opposites on a continuum.
More From TheMouseTrap
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The five tribal stages
I recently came across this TEDx video by David Logan talking about the five tribal stages and was glad on discovering another confirmation to my stage theoretic model. Dave along with King and Haleee have also written a book titled “Tribal Leadership” which summarizes their research, their tribal leadership model and how corporates and other organizations can move from one tribal stage to another.
As their theoretical background they have rhetorics, organizational theory and chaos theory and they view ‘culture as a self-correcting system of language’. This needs a bit of elaboration. What they mean is that the day to day language we use in our workplace or tribes and our relationships with other members of the tribes (behavior) is indicative of the stage at which the tribe is functioning. They explicitly dismiss all ‘cognitions, beliefs, attitudes, or other factors we cannot directly observe’ and in doing so and thus focusing solely on language and behavior are more in the behavioristic tradition, than grounding their tribes in a cognitive framework. Despite the resistance to cognitive framework, they do take recourse to developmental theory and Ken Wilbur’s spiral dynamics . However, their stages do seem to be good enough and are elaborated below:
- stage 1: Despairing Hostility :“Life sucks”: If people at Stage One had T-shirts, they would read “life sucks,” and what comes out of their mouths support this adage. People at this stage are despairingly hostile, and they band together to get ahead in a violent and unfair world.
- stage 2: Apathetic Victim: “My life sucks”: People in this cultural stage are passively antagonistic; they cross their arms in judgment yet never really get interested enough to spark any passion. Their laughter is quietly sarcastic and resigned. The Stage Two talk is that they’ve seen it all before and watched it all fail. A person at Stage Two will often try to protect his or her people from the intrusion of management. The mood that results from Stage Two’s theme, “my life sucks,” is a cluster of apathetic victims.
- stage 3: Lone Warrior: “I’m great (and you’re not)”: People at Stage Three have to win, and for them winning is personal. They’ll outwork and outthink their competitors on an individual basis. The mood that results is a collection of “lone warriors,” wanting help and support and being continually disappointed that others don’t have their ambition or skill. Because they have to do the tough work (remembering that others just aren’t as savvy), their complaint is that they don’t have enough time or competent support.
- stage 4 : Tribal Pride :“We’re great (and they’re not)”: A “we’re great” tribe always has an adversary— the need for it is hardwired into the DNA of this cultural stage. In fact, the full expression of the theme is “we’re great, and they’re not.” For USC football, the “you’re not” is usually UCLA (and in good years, whichever team is contending for the national championship). For Apple’s operating systems engineers, it’s Microsoft (although this is changing as Apple has moved to using Intel processors). Often, it’s another group within the company. A tribe will seek its own competitor, and the only one who has influence over the target is the Tribal Leader.The rule for Stage Four is this: the bigger the foe, the more powerful the tribe.
- stage 5 :Innocent Wonderment: “Life is great”: Stage Five’s T-shirt would read “life is great,” and they haven’t been doing illicit substances. Their language revolves around infinite potential and how the group is going to make history—not to beat a competitor, but because doing so will make a global impact. This group’s mood is “innocent wonderment,” with people in competition with what’s possible, not with another tribe.
This fits with my own stage model pretty well: the first stage is pretty much about survival and safety and getting together to outsmart the cruel environment. The second stage is more personal and (non) motivational in nature. The third stage is about accomplishment and has an achievement focus. The fourth is the most tribal with social focus and a visible ‘enemy’ or competitor tribe. The fifth stage has an imaginative and innovative focus.
It is possible and desirable to move from one stage to other and Dave shows that nicely in his TEDx talk embedded below:


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