APR 18

24: APR 18

Robert Sapolsky, from Behave, Chapter 14, "Feeling Someone's Pain, Understanding Someone's Pain, Alleviating Someone's Pain." 535-552.

We will start today by following the research from the second half of the Hidden Brain podcast. (see above.)

A Mythic Leap forward - covering mirror neurons and what they do and don't show about moral life.

1990s U of Parma, rhesus monkeys under study, PMC - premotor cortex, PFC communicates with PMC during decision making (and taking action), "about 10% of neurons for movement X also activated when observing someone else doing movement X. so called mirror neurons --mirroring can be abstract, involve gestalts, fill in missing pieces, seems to incorporate (encode) intentional states. "picking up a cup to drink" activates them.

537: S is sceptical of theory that mirror neurons are there to enhance learning (537: a, b, c), but allows (538) that it might aid movement learning or refining movements. Still, there are mirror neuron critics who endorse a version of the social learning theory -- learning from others (Hickok). But he also criticizes idea that MNs help us understand others.

538: Do mirror neurons help you understand what someone is thinking, aid to Theory of Mind? are these neurons focused on social interactions? (stronger effect at close distances) -- but Hickok (2014 The Myth of Mirror Neurons) criticizes this as correlation, no evidence that it helps learning. and not clear that intentionality requires this kind of aid. We can understand lots of intentions we can't perform.

[However, mirror neurons might be a "general utility feature" in Theory of Mind without always being about learning. It could be more about a biological mechanism of communication, layered along with observation. Sapolsky cites evidence that mirror neurons interact with brain regions related to Theory of Mind. - Alfino]

540: Very skeptical of idea that mirror neurons explain understanding other's actions or empathy. Specifically of Gallese and Ramachandran -- cites evidence of overhype. "Gandhi neurons" Pretty public admonishment! Cites list of scholars he's agreeing with.

S resumes the topic of the 1st half of the chapter. Empathy can be a substitute for action. "If feel your pain, but that's enough." In adolescents (chapter 6) empathy can lead to self-absorption. It hurts to feel others pain when your "you" is new.

543: research predicting prosocial action from exposure to someone's pain: depends upon heart rate rise, which indicates need for self-protection. 543: "The prosocial ones are those whose heart rates decrease; they can hear the sound of someone else's need instead of the distressed pounding in their own chests." (Echoes research showing less prosocial behavior to strangers under cognitive load, hunger condition, social exclusion, stress. Block glucocorticoids and empathy goes up.)

Research on Buddhist monks, famously Mathieu Ricard (digress). without Buddhist approach, same brain activation as others. with it, quieter amygdala, mesolimbic dopamine activation - compassion as positive state. (Mention hospice, compassionate meditation.). Richard reports “a warm positive state associated with a strong prosocial motivation.” (Very much like the experience of hospice volunteering.)

empathy disorders and misfires: "Pathological altruism"; empathic pain can inhibit effective action. Doctors and others need to block empathy to have sustainable careers.

2008 Science study: we predict spending on ourselves will increase happiness, but only altruistic uses of the money did so in the study.

S suggests that given the design of the ACC, and the abundant ways the social creatures get rewards from prosocial reputations (reputation, debts to call in, extra benefits in societies with moralizing gods), maybe we shouldn't be looking for "pure" altruism. (recalls that belief in moralizing gods increases prosocial behavior toward strangers.) some evidence charitable people are raised that way and transmit the trait through family life. 548

reminder of Henrich on "moralizing gods" and “contingent afterlives”. Probably helped humans become comfortable in urban environments.

Final study of the chapter. 2007 Science, test subjects in scanners, given money, sometimes taxed, sometimes opp to donate. Hypothesis: If one is purely altruistic, you would expect identical dopamine responses. Follow results 549:

a. the more dopamine (pleasure response) you get in receiving unexpected money, the less you express in parting with it - either voluntarily or not.
b. more dopamine when taxed, more dopamine when giving voluntarily. Seems to identify a less self-interested person. Could also be "inequity aversion" - we sometimes just feel better when a difference is eliminated.
c. more dopamine when giving voluntarily than taxed.

In the end, Sapolsky thinks empathy is still a puzzling product of evolution. Altruism and reciprocity are linked however, so maybe we should stop scratching our heads about "pure altruism".
Seems to endorse the idea that altruism (compassionate empathy) is trainable -- like potty training, riding a bike, telling the truth! So don't forget your workouts at empathy gym!

Our evidence from this unit suggests that we experience empathy differently depending upon environmental conditions, our experience, and our “habits of the heart”. For some of us, the ACC and amygdala go crazy in the presence of other’s pain. Others are more like Matthieu Richard, who keep calm in the face of others’ pain. Keeping calm may be a key to compassionate action. Based on our reading and discussion, is this something you can work on at the “empathy gym”? Would you want to? Is “parochial empathy” a better route?