On a Certain Blindness in Human Beings by William James

Now the blindness in human beings…is the blindness with which we all are afflicted in regard to the feelings of creatures and people different from ourselves.

We are practical beings, each of us with limited functions and duties to perform. Each is bound to feel intensely the importance of his own duties and the significance of the situations that call these forth. But this feeling is in each of us a vital secret, for sympathy with which we vainly look to others. The others are too much absorbed in their own vital secrets to take an interest in ours. Hence the stupidity and injustice of our opinions, so far as they deal with the significance of alien lives. Hence the falsity of our judgments, so far as they presume to decide in an absolute way on the value of other persons’ conditions or ideals.

Take our dogs and ourselves, connected as we are by a tie more intimate than most ties in this world; and yet, outside of that tie of friendly fondness, how insensible, each of us, to all that makes life significant for the other!—we to the rapture of bones under hedges, or smells of trees and lamp-posts, they to the delights of literature and art. As you sit reading the most moving romance you ever fell upon, what sort of a judge is your fox-terrier of your behavior? With all his good will toward you, the nature of your conduct is absolutely excluded from his comprehension. To sit there like a senseless statue, when you might be taking him to walk and throwing sticks for him to catch! What queer disease is this that comes over you every day, of holding things and staring at them like that for hours together, paralyzed of motion and vacant of all conscious life?

…The spectator’s judgment is sure to miss the root of the matter, and to possess no truth. The subject judged knows a part of the world of reality which the judging spectator fails to see, knows more while the spectator knows less; and, wherever there is conflict of opinion and difference of vision, we are bound to believe that the truer side is the side that feels the more, and not the side that feels the less.

…”To miss the joy is to miss all.” Indeed, it is. Yet we are but finite, and each one of us has some single specialized vocation of his own. And it seems as if energy in the service of its particular duties might be got only by hardening the heart toward everything unlike them. Our deadness toward all but one particular kind of joy would thus be the price we inevitably have to pay for being practical creatures. Only in some pitiful dreamer, some philosopher, poet, or romancer, or when the common practical man becomes a lover, does the hard externality give way, and a gleam of insight into the ejective world, as Clifford called it, the vast world of inner life beyond us, so different from that of outer seeming, illuminate our mind. Then the whole scheme of our customary values gets confounded, then our self is riven and its narrow interests fly to pieces, then a new centre and a new perspective must be found.

…Life is always worth living, if one have such responsive sensibilities. But we of the highly educated classes (so called) have most of us got far, far away from Nature. We are trained to seek the choice, the rare, the exquisite exclusively, and to overlook the common. We are stuffed with abstract conceptions, and glib with verbalities and verbosities; and in the culture of these higher functions the peculiar sources of joy connected with our simpler functions often dry up, and we grow stone-blind and insensible to life’s more elementary and general goods and joys.

The full essay can be found here.

How People Are Fooled by Ideomotor Action by Ray Hyman

“This ‘influence of suggestion in modifying and directing muscular movement, independently of volition’ was given the label ideomotor action by the psychologist/physiologist William B. Carpenter in 1852…[who said that] ‘All the phenomena of the ‘biologized’ state, when attentively examined, will be found to consist in the occupation of the mind by the ideas which have been suggested to it, and in the influence which these ideas exert upon the actions of the body.’

…[In an example,] chiropractors presented as their major example a demonstration they believed showed that the human body could respond to the difference between glucose (a ‘bad’ sugar) and fructose (a ‘good’ sugar). The differential sensitivity was a truism among ‘alternative healers,’ though there was no scientific warrant for it. The chiropractors had volunteers lie on their backs and raise one arm vertically. They then would put a drop of glucose (in a solution of water) on the volunteer’s tongue. The chiropractor then tried to push the volunteer’s upraised arm down to a horizontal position while the volunteer tried to resist. In almost every case, the volunteer could not resist. The chiropractors stated the volunteer’s body recognized glucose as a ‘bad’ sugar. After the volunteer’s mouth was rinsed out and a drop of fructose was placed on the tongue, the volunteer, in just about every test, resisted movement to the horizontal position. The body had recognized fructose as a ‘good’ sugar.

After lunch a nurse brought us a large number of test tubes, each one coded with a secret number so that we could not tell from the tubes which contained fructose and which contained glucose. The nurse then left the room so that no one in the room during the subsequent testing would consciously know which tubes contained glucose and which fructose. The arm tests were repeated, but this time they were double-blind — neither the volunteer, the chiropractors, nor the onlookers was aware of whether the solution being applied to the volunteer’s tongue was glucose or fructose. As in the morning session, sometimes the volunteers were able to resist and other times they were not. We recorded the code number of the solution on each trial. Then the nurse returned with the key to the code. When we determined which trials involved glucose and which involved fructose, there was no connection between ability to resist and whether the volunteer was given the ‘good’ or the ‘bad’ sugar.

When these results were announced, the head chiropractor turned to me and said, “You see, that is why we never do double-blind testing anymore. It never works!” At first I thought he was joking. It turned it out he was quite serious. Since he “knew” that applied kinesiology works, and the best scientific method shows that it does not work, then — in his mind — there must be something wrong with the scientific method. This is both a form of loopholism as well as an illustration of what I call the plea for special dispensation. Many pseudo- and fringe-scientists often react to the failure of science to confirm their prized beliefs, not by gracefully accepting the possibility that they were wrong, but by arguing that science is defective.”

The full article is here.