What Are the Real Causes of Zoom Fatigue? And What Are the Possible Solutions?: New Research from Stanford Offers Answers

The tech­nol­o­gy we put between our­selves and oth­ers tends to always cre­ate addi­tion­al strains on com­mu­ni­ca­tion, even as it enables near-con­stant, instant con­tact. When it comes to our now-pri­ma­ry mode of inter­act­ing — star­ing at each oth­er as talk­ing heads or Brady Bunch-style gal­leries — those stress­es have been iden­ti­fied by com­mu­ni­ca­tion experts as “Zoom fatigue,” now a sub­ject of study among psy­chol­o­gists who want to under­stand our always-con­nect­ed-but-most­ly-iso­lat­ed lives in the pan­dem­ic, and a top­ic for Today show seg­ments like the one above.

As Stan­ford researcher Jere­my Bailen­son vivid­ly explains to Today, Zoom fatigue refers to the burnout we expe­ri­ence from inter­act­ing with dozens of peo­ple for hours a day, months on end, through pret­ty much any video con­fer­enc­ing plat­form. (But, let’s face it, most­ly Zoom.) We may be famil­iar with the symp­toms already if we spend some part of our day on video calls or lessons. Zoom fatigue com­bines the prob­lems of over­work and tech­no­log­i­cal over­stim­u­la­tion with unique forms of social exhaus­tion that do not plague us in the office or the class­room.

Bailen­son, direc­tor of Stan­ford University’s Vir­tu­al Human Inter­ac­tion Lab, refers to this kind of burnout as “Non­ver­bal Over­load,” a col­lec­tion of “psy­cho­log­i­cal con­se­quences” from pro­longed peri­ods of dis­em­bod­ied con­ver­sa­tion. He has been study­ing vir­tu­al com­mu­ni­ca­tion for two decades and began writ­ing about the cur­rent prob­lem in April of 2020 in a Wall Street Jour­nal op-ed that warned, “soft­ware like Zoom was designed to do online work, and the tools that increase pro­duc­tiv­i­ty weren’t meant to mim­ic nor­mal social inter­ac­tion.”

Now, in a new schol­ar­ly arti­cle pub­lished in the APA jour­nal Tech­nol­o­gy, Mind, and Behav­ior, Bailen­son elab­o­rates on the argu­ment with a focus on Zoom, not to “vil­i­fy the com­pa­ny,” he writes, but because “it has become the default plat­form for many in acad­e­mia” (and every­where else, per­haps its own form of exhaus­tion). The con­stituents of non­ver­bal over­load include gaz­ing into each oth­ers’ eyes at close prox­im­i­ty for long peri­ods of time, even when we aren’t speak­ing to each oth­er.

Any­one who speaks for a liv­ing under­stands the inten­si­ty of being stared at for hours at a time. Even when speak­ers see vir­tu­al faces instead of real ones, research has shown that being stared at while speak­ing caus­es phys­i­o­log­i­cal arousal (Takac et al., 2019). But Zoom’s inter­face design con­stant­ly beams faces to every­one, regard­less of who is speak­ing. From a per­cep­tu­al stand­point, Zoom effec­tive­ly trans­forms lis­ten­ers into speak­ers and smoth­ers every­one with eye gaze.

On Zoom, we also have to expend much more ener­gy to send and inter­pret non­ver­bal cues, and with­out the con­text of the room out­side the screen, we are more apt to mis­in­ter­pret them. Depend­ing on the size of our screen, we may be star­ing at each oth­er as larg­er-than-life talk­ing heads, a dis­ori­ent­ing expe­ri­ence for the brain and one that lends more impact to facial expres­sions than may be war­rant­ed, cre­at­ing a false sense of inti­ma­cy and urgency. “When someone’s face is that close to ours in real life,” writes Vig­nesh Ramachan­dran at Stan­ford News, “our brains inter­pret it as an intense sit­u­a­tion that is either going to lead to mat­ing or to con­flict.”

Unless we turn off the view of our­selves on the screen — which we gen­er­al­ly don’t do because we’re con­scious of being stared at — we are also essen­tial­ly sit­ting in front of a mir­ror while try­ing to focus on oth­ers. The con­stant self-eval­u­a­tion adds an addi­tion­al lay­er of stress and tax­es the brain’s resources. In face-to-face inter­ac­tions, we can let our eyes wan­der, even move around the room and do oth­er things while we talk to peo­ple. “There’s a grow­ing research now that says when peo­ple are mov­ing, they’re per­form­ing bet­ter cog­ni­tive­ly,” says Bailen­son. Zoom inter­ac­tions, con­verse­ly, can inhib­it move­ment for long peri­ods of time.

“Zoom fatigue” may not be as dire as it sounds, but rather the inevitable tri­als of a tran­si­tion­al peri­od, Bailen­son sug­gests. He offers solu­tions we can imple­ment now: using the “hide self-view” but­ton, mut­ing our video reg­u­lar­ly, set­ting up the tech­nol­o­gy so that we can fid­get, doo­dle, and get up and move around.… Not all of these are going to work for every­one — we are, after all, social­ized to sit and stare at each oth­er on Zoom; refus­ing to par­tic­i­pate might send unin­tend­ed mes­sages we would have to expend more ener­gy to cor­rect. Bailen­son fur­ther describes the phe­nom­e­non in the BBC Busi­ness Dai­ly pod­cast inter­view above.

“Video­con­fer­enc­ing is here to stay,” Bailen­son admits, and we’ll have to adapt. “As media psy­chol­o­gists it is our job,” he writes to his col­leagues in the new arti­cle, to help “users devel­op bet­ter use prac­tices” and help “tech­nol­o­gists build bet­ter inter­faces.” He most­ly leaves it to the tech­nol­o­gists to imag­ine what those are, though we our­selves have more con­trol over the plat­form than we col­lec­tive­ly acknowl­edge. Could we maybe admit, Bailen­son writes, that “per­haps a dri­ver of Zoom fatigue is sim­ply that we are tak­ing more meet­ings than we would be doing face-to-face”?

Read about the “Zoom Exhaus­tion & Fatigue Scale (ZEF Scale)” devel­oped by Bailen­son and his col­leagues at Stan­ford and the Uni­ver­si­ty of Gothen­burg here. Then take the sur­vey your­self, and see where you rank in the ZEF cat­e­gories of gen­er­al fatigue, visu­al fatigue, social fatigue, moti­va­tion­al fatigue, and emo­tion­al fatigue.

Relat­ed Con­tent: 

How Infor­ma­tion Over­load Robs Us of Our Cre­ativ­i­ty: What the Sci­en­tif­ic Research Shows

In 1896, a French Car­toon­ist Pre­dict­ed Our Social­ly-Dis­tanced Zoom Hol­i­day Gath­er­ings

Hayao Miyazaki’s Stu­dio Ghi­b­li Releas­es Free Back­grounds for Vir­tu­al Meet­ings: Princess Mononoke, Spir­it­ed Away & More

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

De-Stress with 30 Minutes of Relaxing Visuals from Director Hayao Miyazaki

What does it mean to describe some­thing as relax­ing?

Most of us would agree that a relax­ing thing is one that qui­ets both mind and body.

There’s sci­en­tif­ic evi­dence to sup­port the stress-reliev­ing, restora­tive effects of spend­ing time in nature.

Even go-go-go city slick­ers with a han­ker­ing for excite­ment and adven­ture tend to under­stand the con­cept of “relax­ing” as some­thing slow-paced and sur­prise-free.

HBO Max is tout­ing its col­lec­tion of ani­ma­tion mas­ter Hayao Miyaza­ki’s films with 30 Min­utes of Relax­ing Visu­als from Stu­dio Ghi­b­li, above.

Will all of us expe­ri­ence those 30 min­utes as “relax­ing”?

Maybe not.

Stu­dio Ghi­b­li fans may find them­selves gripped by a sort of triv­ia con­test com­pet­i­tive­ness, shout­ing the names of the films that sup­ply these pas­toral visions—PonyoGrave of the Fire­flies!! Howl’s Mov­ing Cas­tle!!! 

Fledg­ling ani­ma­tors may feel as if they’ve swal­lowed a stone—no mat­ter how hard I try, noth­ing I make will approach the beau­ty on dis­play here.

Sticklers—and there are plen­ty leav­ing com­ments on YouTube—may be irri­tat­ed to real­ize that it’s actu­al­ly not 30 but 6 min­utes of visu­als, looped 5 times.

Insom­ni­acs (such as this reporter) may wish there was more loop­ing and less con­tent. The select­ed scenery is tran­quil enough, but the clips them­selves are brief, lead­ing to some jar­ring tran­si­tions.

(One pos­si­ble workaround for those hop­ing to lull them­selves to sleep: fid­dle with the speed set­tings. Played at .25 and mut­ed, this com­pi­la­tion becomes very relax­ing, much like artist Dou­glas Gordon’s video instal­la­tion, 24 Hour Psy­cho. Leave the sound up and the lap­ping waves, gen­tle winds, and chuff­ing trains turn into some­thing wor­thy of a slash­er flick.

Final­ly, with so much atten­tion focussed on Mars these days, we can’t help imag­in­ing what alien life forms might make of these earth­ly visions—ahh, this green, sheep-dot­ted pas­ture does low­er my stress lev­el… waitWTF was THAT!? Noth­ing on my home plan­et pre­pared me for the pos­si­bil­i­ty of a mon­strous winged house com­prised of over­grown bag­pipes and chick­en legs lum­ber­ing through the coun­try­side!

We con­cede that 30 Min­utes of Relax­ing Visu­als from Stu­dio Ghi­b­li is a pleas­ant thing to have play­ing in the back­ground as we wait for COVID restric­tions to be lift­ed… but ulti­mate­ly, you may find these 36 min­utes of music from Stu­dio Ghi­b­li films more gen­uine­ly relax­ing.

via Kot­tke

Relat­ed Con­tent: 

Stu­dio Ghi­b­li Makes 1,178 Images Free to Down­load from My Neigh­bor Totoro, Spir­it­ed Away & Oth­er Beloved Ani­mat­ed Films

A Mag­i­cal Look Inside the Paint­ing Process of Stu­dio Ghi­b­li Artist Kazuo Oga

Stu­dio Ghi­b­li Puts Online 400 Images from Eight Clas­sic Films, and Lets You Down­load Them for Free

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Fol­low her @AyunHalliday.

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

We mod­erns might won­der what ancient peo­ples did when not hunt­ing, gath­er­ing, and repro­duc­ing. The answer is that they did mush­rooms, at least accord­ing to one inter­pre­ta­tion of cave paint­ings at Tas­sili n’A­j­jer in Alge­ria, some of which go back 9,000 years. “Here are the ear­li­est known depic­tions of shamans with large num­bers of graz­ing cat­tle,” writes ethnobotanist/mystic Ter­ence McKen­na in his book Food of the Gods: The Search for the Orig­i­nal Tree of Knowl­edge. “The shamans are danc­ing with fists full of mush­rooms and also have mush­rooms sprout­ing out of their bod­ies. In one instance they are shown run­ning joy­ful­ly, sur­round­ed by the geo­met­ric struc­tures of their hal­lu­ci­na­tions. The pic­to­r­i­al evi­dence seems incon­tro­vert­ible.”

McKen­na was­n’t the only schol­ar of the psy­che­del­ic expe­ri­ence to take an inter­est in Tas­sili. Gior­gio Samor­i­ni had writ­ten about its ancient paint­ings a few years before, focus­ing on one that depicts “a series of masked fig­ures in line and hier­at­i­cal­ly dressed or dressed as dancers sur­round­ed by long and live­ly fes­toons of geo­met­ri­cal designs of dif­fer­ent kinds.” Each dancer “holds a mush­room-like object in the right hand,” but the key visu­al ele­ment is the par­al­lel lines that “come out of this object to reach the cen­tral part of the head of the dancer.” These “could sig­ni­fy an indi­rect asso­ci­a­tion or non-mate­r­i­al flu­id pass­ing from the object held in the right hand and the mind,” an inter­pre­ta­tion in line with the idea of “the uni­ver­sal men­tal val­ue induced by hal­lu­cino­genic mush­rooms and veg­e­tals, which is often of a mys­ti­cal and spir­i­tu­al nature.”

The U.S. For­est Ser­vice acknowl­edges Tas­sili as “the old­est known pet­ro­glyph depict­ing the use of psy­choac­tive mush­rooms,” adding the pos­tu­late that “the mush­rooms depict­ed on the ‘mush­room shaman’ are Psilo­cybe mush­rooms.” That name will sound famil­iar to 21st-cen­tu­ry con­scious­ness-alter­ation enthu­si­asts, some of whom advo­cate for the use of psilo­cy­bin, the psy­che­del­ic com­pound that occurs in such mush­rooms, as not just a recre­ation­al drug but a treat­ment for con­di­tions like depres­sion. Cave art like Tas­sil­i’s sug­gests that such instru­men­tal uses of hal­lu­cino­genic plants — as vital parts of rit­u­als, for exam­ple — may stretch all the way back to the Neolith­ic era, when last the Sahara desert was a rel­a­tive­ly ver­dant savan­na rather than the vast expanse of sand we know today.

A sense of con­ti­nu­ity with the prac­tices of these long-ago pre­de­ces­sors — ancient Egyp­tians to the ancient Egyp­tians, as one Red­di­tor frames it — must enrich mush­room use for many psy­cho­nauts today. And indeed, the “bee-head­ed shaman” and his com­pa­tri­ots have had a robust cul­tur­al after­life: “A pop­u­lar­ly pub­lished draw­ing based on one of the Tas­sili fig­ures has become an icon of post-1990’s psy­che­delia,” says Bri­an Akers of Mush­room: The Jour­nal of Wild Mush­room­ing. The “abstract-bizarre” style of its images have also put it “among the sites favored by ancient ET the­o­riz­ing.” How­ev­er rich the visions expe­ri­enced by the cave-painters who once lived there, sure­ly none could have been as mind-blow­ing as the idea that their work would still fire up imag­i­na­tions nine mil­len­nia lat­er.

via Red­dit

Relat­ed Con­tent:

The Gold­en Guide to Hal­lu­cino­genic Plants: Dis­cov­er the 1977 Illus­trat­ed Guide Cre­at­ed by Harvard’s Ground­break­ing Eth­nob­otanist Richard Evan Schultes

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

Was a 32,000-Year-Old Cave Paint­ing the Ear­li­est Form of Cin­e­ma?

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.

Resilience Skills in a Time of Uncertainty: A Free Course from the University of Pennsylvania

Who could use a course on resilience these days? To get you through this win­ter of dis­con­tent, the Uni­ver­si­ty of Penn­syl­va­nia has cre­at­ed a free ver­sion of Dr. Karen Reivich’s “Resilience Skills” course. (It’s part of the Foun­da­tions of Pos­i­tive Psy­chol­o­gy Spe­cial­iza­tion offered through Cours­era.) This course teach­es stu­dents to 1.) under­stand the pro­tec­tive fac­tors that make one resilient, 2.) make use of non-cog­ni­tive strate­gies that decrease anx­i­ety, 3.) rec­og­nize think­ing traps and how they under­cut resilience, and 4.) cre­ate a buffer of pos­i­tiv­i­ty that boosts resilience in stress­ful sit­u­a­tions.

The course tech­ni­cal­ly runs four weeks, but it can be binge-watched at what­ev­er rate you like. The course draws on the instruc­tor’s book, The Resilience Fac­tor: 7 Keys to Find­ing Your Inner Strength and Over­com­ing Life’s Hur­dles. To take the course for free, select the “Audit” option dur­ing the reg­is­tra­tion process.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

What Are the Keys to Hap­pi­ness?: Take “The Sci­ence of Well-Being,” a Free Online Ver­sion of Yale’s Most Pop­u­lar Course

Intro­duc­tion to Psy­chol­o­gy: A Free Course from Yale Uni­ver­si­ty

Har­vard Course on Pos­i­tive Psy­chol­o­gy: Watch 30 Lec­tures from the University’s Extreme­ly Pop­u­lar Course

Build­ing Your Resilience: Find­ing Mean­ing in Adversity–Take a Free & Time­ly Course Online

This 392-Year-Old Bon­sai Tree Sur­vived the Hiroshi­ma Atom­ic Blast & Still Flour­ish­es Today: The Pow­er of Resilience

Wilhelm Reich’s Orgone Energy Accumulator Was Beloved by William S. Burroughs and Banned by the FDA: Find Plans to Build the Controversial Device Online

Was Aus­tri­an Marx­ist psy­cho­an­a­lyst Wil­helm Reich a tren­chant socio-polit­i­cal thinker or a total crank? A fraud or a prophet? Maybe a lit­tle from each col­umn, at dif­fer­ent times dur­ing the course of his bizarre career. An enthu­si­as­tic stu­dent of Sig­mund Freud, Reich applied his teacher’s the­o­ries of repressed libido to the fright­en­ing polit­i­cal the­ater of the 1930s, writ­ing against the spread of Nazism in his pre­scient 1933 book The Mass Psy­chol­o­gy of Fas­cism. Here, Reich brought Marx and Freud togeth­er to argue that sex­u­al inhi­bi­tion and fear led to arrest­ed devel­op­ment and sub­mis­sion to author­i­tar­i­an­ism.

Reich was “a sex­u­al evan­ge­list,” Christop­er Turn­er writes at The Guardian, “who held that sat­is­fac­to­ry orgasm made the dif­fer­ence between sick­ness and health.” His work was banned and burned by the Nazis, and he fled to a suc­ces­sion of Scan­di­na­vian coun­tries, then to the U.S. in 1939, “by which time his for­mer psy­cho­an­a­lyt­ic col­leagues were ques­tion­ing his san­i­ty.” The pri­ma­ry rea­son for their sus­pi­cion: Reich’s devo­tion to what he called “orgone,” an all-per­va­sive sex­u­al ener­gy that per­me­ates the uni­verse… accord­ing to Reich. Orgone and relat­ed con­cepts appear in his ear­ly work, but by the end of the 1930s, they came to entire­ly dom­i­nate his think­ing.

“In the strange and col­or­ful his­to­ry of pseu­do­science, Wil­helm Reich’s ‘dis­cov­ery’ of orgone—a sub­stance that’s not only a life force, but indeed makes up the very fab­ric of space—must sure­ly be a water­shed,” writes Matt Simon at Wired. Reich inten­si­fied his belief in the glow­ing blue ener­gy of orgone with the inven­tion of the Orgone Ener­gy Accu­mu­la­tor, an iso­la­tion box that sup­pos­ed­ly charged those who sat inside it with the pow­er of orgone. The device went through a few iter­a­tions (see the use of the “orgone blan­ket, above), until its final form of a met­al-lined box rough­ly the size of a wardrobe or tele­phone booth.

Reich’s influ­ence on 20th cen­tu­ry cul­ture goes far beyond the cre­ation of this weird device. He might be said to have pre­dict­ed and pre­cip­i­tat­ed what he him­self called the “sex­u­al rev­o­lu­tion.” (“No pow­er on earth will stop it,” Reich wrote in the 30s.) Crit­ics dis­missed his belief in the lib­er­at­ing poten­tial of free love as a “geni­tial utopia.” Their scorn mat­tered lit­tle to the coun­ter­cul­tur­al fig­ures who picked up and dis­sem­i­nat­ed his work. “Almost a cen­tu­ry” after Reich’s inven­tion of orgone, writes Simon, “his bonkers ideas live on,” includ­ing the notion that near­ly every health con­di­tion can be traced to an imbal­ance of orgone ener­gy.

The Orgone Accu­mu­la­tor was pop­u­lar­ized by William S. Bur­roughs, a true believer—as he was in many things, from Sci­en­tol­ogy to Shamanism—and an enthu­si­as­tic pro­mot­er of “life in orgone box­es.” (Jack Ker­ouac called Bur­roughs’ accu­mu­la­tor a “mys­ti­cal out­house” in On the Road.) Bur­roughs swore by the accu­mu­la­tor and wrote a 1977 arti­cle for Oui mag­a­zine in which he defend­ed Reich’s claims that time spent in the sealed box might cure cancer—a claim that prompt­ed the FDA to file an injunc­tion against Reich in 1954 to stop use of the device and lit­er­a­ture per­tain­ing to it.

“Reich con­tin­ued prof­it­ing from the accu­mu­la­tors,” writes Simon, “and the court found him in con­tempt of the injunc­tion. He was sen­tenced to fed­er­al prison, where he died in 1957.” Devo­tees of his work have defend­ed him ever since. (“Who is the FDA,” wrote Bur­roughs indig­nant­ly, “to deprive can­cer patients of any treat­ment that could be effi­ca­cious?”). James DeMeo, Ph.D., direc­tor of the Orgone Bio­phys­i­cal Research Lab­o­ra­to­ry in Ash­land Ore­gon, has recent­ly released the 3rd, revised and expand­ed, edi­tion of his Orgone Accu­mu­la­tor Hand­book, a thor­ough ref­er­ence guide, “with con­struc­tion plans.”

Should you have the desire to build your own “mys­ti­cal out­house,” DeMeo’s text would seem to be a defin­i­tive ref­er­ence. Pro­ceed at your own risk. Wil­helm Reich’s orgone ther­a­py remains square­ly on a list of treat­ments unap­proved by the FDA. The FBI, on the oth­er hand, who “have a whole sec­tion on their web­site ded­i­cat­ed to Wil­helm Reich,” notes Mary Bel­lis, found no cause to pros­e­cute the Aus­tri­an psy­chol­o­gist. “In 1947,” they note, “a secu­ri­ty inves­ti­ga­tion con­clud­ed that nei­ther the Orgone Project nor any of its staff were engaged in sub­ver­sive activ­i­ties.” But what could have been more sub­ver­sive to the post-war U.S. estab­lish­ment than main­tain­ing the world’s ills could be cured by real­ly good sex? Down­load a free copy of DeMeo’s book here.

Relat­ed Con­tent: 

William S. Bur­roughs’ Man­i­festo for Over­throw­ing a Cor­rupt Gov­ern­ment with Fake News and Oth­er Prophet­ic Meth­ods: It’s Now Pub­lished for the First Time

A Look Inside William S. Bur­roughs’ Bunker

The Famous Break Up of Sig­mund Freud & Carl Jung Explained in a New Ani­mat­ed Video

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

What Can You Do About QAnon?: A Short Take from Documentary Filmmaker Kirby Ferguson

You know that QAnon sup­port­ers fig­ured promi­nent­ly in the Capi­tol insur­rec­tion. Two QAnon con­spir­a­cy the­o­rists now hold seats in Con­gress. And per­haps you read the dis­turb­ing pro­file this week­end about the QAnon sup­port­er who attend­ed the elite Dal­ton School in Man­hat­tan and then Har­vard. So–you’re maybe thinking–it’s final­ly worth under­stand­ing what QAnon is, and what we can do about it. Above, watch a 10 minute Op-Doc from film­mak­er Kir­by Fer­gu­son, whose work we’ve fea­tured here before. As you’ll see, his rec­om­men­da­tions (from late Octo­ber) align with expert advice found in our recent post, How to Talk with a Con­spir­a­cy The­o­rist: What the Experts Rec­om­mend. After the vio­lence of Jan­u­ary 6, how­ev­er, it’s rea­son­able to ask whether we need some­thing more than cod­dling and patience.

Relat­ed Con­tent:

Con­stant­ly Wrong: Film­mak­er Kir­by Fer­gu­son Makes the Case Against Con­spir­a­cy The­o­ries

How to Talk with a Con­spir­a­cy The­o­rist: What the Experts Rec­om­mend

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How to Talk with a Conspiracy Theorist: What the Experts Recommend

Why do peo­ple pledge alle­giance to views that seem fun­da­men­tal­ly hos­tile to real­i­ty? Maybe believ­ers in shad­owy, evil forces and secret cabals fall prey to moti­vat­ed rea­son­ing. Truth for them is what they need to believe in order to get what they want. Their cer­tain­ty in the just­ness of a cause can feel as com­fort­ing as a warm blan­ket on a winter’s night. But con­spir­a­cy the­o­ries go far­ther than pri­vate delu­sions of grandeur. They have spilled into the streets, into the halls of the U.S. Capi­tol build­ing and var­i­ous state­hous­es. Con­spir­a­cy the­o­ries about a “stolen” 2020 elec­tion are out for blood.

As dis­tress­ing as such recent pub­lic spec­ta­cles seem at present, they hard­ly come near the harm accom­plished by pro­pa­gan­da like Plan­dem­ic—a short film that claims the COVID-19 cri­sis is a sin­is­ter plot—part of a wave of dis­in­for­ma­tion that has sent infec­tion and death rates soar­ing into the hun­dreds of thou­sands.

We may nev­er know the num­bers of peo­ple who have infect­ed oth­ers by refus­ing to take pre­cau­tions for them­selves, but we do know that the num­ber of peo­ple in the U.S. who believe con­spir­a­cy the­o­ries is alarm­ing­ly high.

A Pew Research sur­vey of adults in the U.S. “found that 36% thought that these con­spir­a­cy the­o­ries” about the elec­tion and the pan­dem­ic “were prob­a­bly or def­i­nite­ly true,” Tanya Basu writes at the MIT Tech­nol­o­gy Review. “Per­haps some of these peo­ple are your fam­i­ly, your friends, your neigh­bors.” Maybe you are con­spir­a­cy the­o­rist your­self. After all, “it’s very human and nor­mal to believe in con­spir­a­cy the­o­ries…. No one is above [them]—not even you.” We all resist facts, as Cass Sun­stein (author of Con­spir­a­cy The­o­ries and Oth­er Dan­ger­ous Ideas) says in the Vox video above, that con­tra­dict cher­ished beliefs and the com­mu­ni­ties of peo­ple who hold them.

So how do we dis­tin­guish between real­i­ty-based views and con­spir­a­cy the­o­ries if we’re all so prone to the lat­ter? Stan­dards of log­i­cal rea­son­ing and evi­dence still help sep­a­rate truth from false­hood in lab­o­ra­to­ries. When it comes to the human mind, emo­tions are just as impor­tant as data. “Con­spir­a­cy the­o­ries make peo­ple feel as though they have some sort of con­trol over the world,” says Daniel Romer, a psy­chol­o­gist and research direc­tor at the Uni­ver­si­ty of Pennsylvania’s Annen­berg Pub­lic Pol­i­cy Cen­ter. They’re air­tight, as Wired shows below, and it can be use­less to argue.

Basu spoke with experts like Romer and the mod­er­a­tors of Reddit’s r/ChangeMyView com­mu­ni­ty to find out how to approach oth­ers who hold beliefs that cause harm and have no basis in fact. The con­sen­sus rec­om­mends pro­ceed­ing with kind­ness, find­ing some com­mon ground, and apply­ing a degree of restraint, which includes drop­ping or paus­ing the con­ver­sa­tion if things get heat­ed. We need to rec­og­nize com­pet­ing moti­va­tions: “some peo­ple don’t want to change, no mat­ter the facts.”

Unreg­u­lat­ed emo­tions can and do under­mine our abil­i­ty to rea­son all the time. We can­not ignore or dis­miss them; they can be clear indi­ca­tions some­thing has gone wrong with our think­ing and per­haps with our men­tal and phys­i­cal health. We are all sub­ject­ed, though not equal­ly, to incred­i­ble amounts of height­ened stress under our cur­rent con­di­tions, which allows bad actors like the still-cur­rent U.S. Pres­i­dent to more eas­i­ly exploit uni­ver­sal human vul­ner­a­bil­i­ties and “weaponize moti­vat­ed rea­son­ing,” as Uni­ver­si­ty of Cal­i­for­nia, Irvine social psy­chol­o­gist Peter Dit­to observes.

To help counter these ten­den­cies in some small way, we present the resources above. In Bill Nye’s Big Think answer to a video ques­tion from a view­er named Daniel, the long­time sci­ence com­mu­ni­ca­tor talks about the dis­com­fort of cog­ni­tive dis­so­nance. “The way to over­come that,” he says, is with the atti­tude, “we’re all in this togeth­er. Let’s learn about this togeth­er.”

We can per­haps best approach those who embrace harm­ful con­spir­a­cy the­o­ries by not imme­di­ate­ly telling them that we know more than they do. It’s a con­ver­sa­tion that requires some intel­lec­tu­al humil­i­ty and acknowl­edge­ment that change is hard and it feels real­ly scary not to know what’s going on. Below, see an abridged ver­sion of MIT Tech­nol­o­gy Review’s ten tips for rea­son­ing with a con­spir­a­cy the­o­rist, and read Basu’s full arti­cle here.

  1. Always, always speak respect­ful­ly: “With­out respect, com­pas­sion, and empa­thy, no one will open their mind or heart to you. No one will lis­ten.”
  2. Go pri­vate: Using direct mes­sages when online “pre­vents dis­cus­sion from get­ting embar­rass­ing for the poster, and it implies a gen­uine com­pas­sion and inter­est in con­ver­sa­tion rather than a desire for pub­lic sham­ing.”
  3. Test the waters first: “You can ask what it would take to change their mind, and if they say they will nev­er change their mind, then you should take them at their word and not both­er engag­ing.”
  4. Agree: “Con­spir­a­cy the­o­ries often fea­ture ele­ments that every­one can agree on.”
  5. Try the “truth sand­wich”: “Use the fact-fal­la­cy-fact approach, a method first pro­posed by lin­guist George Lakoff.”
  6. Or use the Socrat­ic method: This “chal­lenges peo­ple to come up with sources and defend their posi­tion them­selves.”
  7. Be very care­ful with loved ones: “Bit­ing your tongue and pick­ing your bat­tles can help your men­tal health.”
  8. Real­ize that some peo­ple don’t want to change, no mat­ter the facts.
  9. If it gets bad, stop: “One r/ChangeMyView mod­er­a­tor sug­gest­ed ‘IRL calm­ing down’: shut­ting off your phone or com­put­er and going for a walk.”
  10. Every lit­tle bit helps. “One con­ver­sa­tion will prob­a­bly not change a person’s mind, and that’s okay.”

Relat­ed Con­tent: 

Con­stant­ly Wrong: Film­mak­er Kir­by Fer­gu­son Makes the Case Against Con­spir­a­cy The­o­ries

Neil Arm­strong Sets Straight an Inter­net Truther Who Accused Him of Fak­ing the Moon Land­ing (2000)

Michio Kaku & Noam Chom­sky School Moon Land­ing and 9/11 Con­spir­a­cy The­o­rists

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Social Psychologist Erich Fromm Diagnoses Why People Wear a Mask of Happiness in Modern Society (1977)

Mod­ern man still is anx­ious and tempt­ed to sur­ren­der his free­dom to dic­ta­tors of all kinds, or to lose it by trans­form­ing him­self into a small cog in the machine. —Erich Fromm

There are more think pieces pub­lished every day than any one per­son can read about our cur­rent moment of social dis­in­te­gra­tion. But we seem to have lost touch with the insights of social psy­chol­o­gy, a field that dom­i­nat­ed pop­u­lar intel­lec­tu­al dis­course in the post-war 20th cen­tu­ry, large­ly due to the influ­en­tial work of Ger­man exiles like Erich Fromm. The human­ist philoso­pher and psychologist’s “pre­scient 1941 trea­sure Escape from Free­dom,writes Maria Popo­va, serves as what he called “‘a diag­no­sis rather than a prog­no­sis,’ writ­ten dur­ing humanity’s grimmest descent into mad­ness in WWII, lay­ing out the foun­da­tion­al ideas on which Fromm would lat­er draw in con­sid­er­ing the basis of a sane soci­ety,” the title of his 1955 study of alien­ation, con­for­mi­ty, and author­i­tar­i­an­ism.

Fromm “is an unjust­ly neglect­ed fig­ure,” Kier­an Durkin argues at Jacobin, “cer­tain­ly when com­pared with his erst­while Frank­furt School col­leagues, such as Max Horkheimer and Theodor Adorno.” But he has much to offer as a “ground­ed alter­na­tive” to their crit­i­cal the­o­ry, and his work “reveals a dis­tinct­ly more opti­mistic and hope­ful engage­ment with the ques­tion of rad­i­cal social change.” Nonethe­less, Fromm well under­stood that social dis­eases must be iden­ti­fied before they can be treat­ed, and he did not sug­ar­coat his diag­noses. Had soci­ety become more “sane” thir­ty-plus years after the war? Fromm didn’t think so.

In the 1977 inter­view clip above, Fromm defends his claim that “We live in a soci­ety of noto­ri­ous­ly unhap­py peo­ple,” which the inter­view­er calls an “incred­i­ble state­ment.” Fromm replies:

For me it isn’t incred­i­ble at all, but if you just open your eyes, you see it. That is, most peo­ple pre­tend that they are hap­py, even to them­selves, because if you are unhap­py, you are con­sid­ered a fail­ure, so you must wear the mask of being sat­is­fied, of hap­py.

Con­trast this obser­va­tion with Albert Camus’ 1959 state­ment, “Today hap­pi­ness is like a crimenev­er admit it. Don’t say ‘I’m hap­py’ oth­er­wise you will hear con­dem­na­tion all around.” Were Fromm and Camus observ­ing vast­ly dif­fer­ent cul­tur­al worlds? Or is it pos­si­ble that in the inter­ven­ing years, forced hap­pi­nessakin to the social­ly coerced emo­tions Camus depict­ed in The Strangerhad become nor­mal­ized, a screen of denial stretched over exis­ten­tial dread, eco­nom­ic exploita­tion, and social decay?

Fromm’s diag­no­sis of forced hap­pi­ness res­onates strong­ly with The Stranger (and Bil­lie Hol­i­day), and with the image-obsessed soci­ety in which we live most of our lives now, pre­sent­ing var­i­ous curat­ed per­son­ae on social media and video­con­fer­enc­ing apps. Unhap­pi­ness may be a byprod­uct of depres­sion, vio­lence, pover­ty, phys­i­cal ill­ness, social alien­ation… but its man­i­fes­ta­tions pro­duce even more of the same: “Them that’s got shall get / Them that’s not shall lose.” If you’re unhap­py, says Fromm, “you lose cred­it on the mar­ket, you’re no longer a nor­mal per­son or a capa­ble per­son. But you just have to look at peo­ple. You only have to see how behind the mask there is unrest.”

Have we learned how to look at peo­ple behind the mask? Is it pos­si­ble to do so when we most­ly inter­act with them from behind a screen? These are the kinds of ques­tions Fromm’s work can help us grap­ple with, if we’re will­ing to accept his diag­no­sis and tru­ly reck­on with our unhap­pi­ness.

Relat­ed Con­tent: 

Albert Camus Explains Why Hap­pi­ness Is Like Com­mit­ting a Crime—”You Should Nev­er Admit to it” (1959)

How Much Mon­ey Do You Need to Be Hap­py? A New Study Gives Us Some Exact Fig­ures

The UN’s World Hap­pi­ness Report Ranks “Social­ist Friend­ly” Coun­tries like Fin­land, Nor­way, Den­mark, Ice­land & Swe­den as Among the Hap­pi­est in the World

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

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