Kevin Behan
Posted : 12/29/2010 1:45:40 PM
It was a real pleasure to watch these presentations. I can now better see how wide the gap between our two ways of looking at behavior and so the need to interface in a way that bridges the gap since many find the concept of energy unapproachable. Actually my basic impression after listening to Panskepp's review of the history of the field is a fundamental camaraderie in what they both are saying, I think we're both fighting the same battle. I can also better appreciate that one might think I'm on the other side and that I am reiterating a kind of mechanical view of the animal, or what Panskepp (I think) refers to as "radical behaviorism" since I have been challenging their interpretation that higher mental processes are necessary to moderate these basic affective states.So I will keep on pushing, or better yet pulling, in the necessary words, metaphors, scientific findings to better explain what I'm trying to say.
These are the questions that I don't feel their model of affective states address. 1) What is the nature of information? 2) How exactly does the individual core state make it feel connected to external objects? 3) The phenomenon of variability between individuals and species that is not random but organized and which returns us to the nature of information question. 4) Interestingly when these affective systems are not satisfied, they wind down and the animal desists, yet the nature of the dog reveals a deeper process by which the resistance to getting to an object of attraction can become an even stronger force of attraction. In other words there is a self-charging system at play which is what compels bird dogs to hunt all day, police dogs to fight and overcome a criminal and yet all the while compliant to handler direction and even a minimal force doctrine, herding dogs that don't kill the prey, as well as at the other end of the spectrum the tendency of dogs for OCD. Another example is the tendency of a dog to drop a toy into hard to reach places and then struggle to retrieve it, and then repeating the process as soon as it has the toy back. This self-charging system is not explained by an affective system or "mnemic residue" (which isn't to deny the existence and importance of these). I call this deeper mechanism Drive and I believe that an energy model is needed to explain this self-charging phenomena that doesn't tire or even require once the imprint is strong enough, tangible reinforcement.
This more basic system renders a different definition of emotion not as a self-contained system that facilitates a rudimentary kind of communication that nevertheless needs to be restrained by higher order processes, but as a universal system that makes the individual feel viscerally connected to its surroundings and which is a primordial source of communication that facilitates transcending the barriers erected by instincts and higher order mental processes (that can abstract a sense of self as separate from other selves as for example in a TOM).
What I'm saying is actually simpler than what the lecturers are saying and I believe their research sits on top of what I'm talking about and are not in contradiction except over the nature of emotion and the network being the selective pressure, not survival and reproductive mandates. (These are lesser filters.) I'm saying that the physical memories of warmth, flow, falling, physical motion and resistance to movement, weightlessness, compression and release, are triggered in the present moment and then attributed in the animal mind to external objects of attraction (because of a deeper mechanism) and therefore make communication possible, sometimes paradoxically and comically, with completely inanimate objects which the dog has become emotionally attracted to. This deeper system synchronizes the affective states so that two individuals will experience affective states that complement each other. It also provides a better explanation for "herd contagion" so that the overall resonant state of the herd is synonymous with the zebras' sense of its own body.
Once reconciled in this complementary arrangement, this then services a larger agenda, i.e. creating a networked intelligence. We can see the archetypal memory of this whenever any two people meet, invariably they talk about the weather as a means of emotionally syncing up, "Boy it's hot, cold, rainy, beautiful, etc. isn't it?) What we're actually asking is "Do you feel what I feel" and in terms of the easiest things to share, the basic energy states, hot, cold, light, heavy, emotional shorthand for the emotional thermodynamics, degree of weightedness, expansiveness etc.
The big point of distinction I would draw with Panskepp is that higher mental processes are not what modify these affective states to enable the higher social virtues. (The cortex may be necessary to execute this state of reconciliation so it can elaborate on a cultural platform, but as individuals become more mentally complex, they invariably lose social plasticity, they don't increase in their range.)
Rather, in an energy model, rage-of-the-heart, (i.e. courage), the emotional capacity to hold off an instinct or thought in deference to the feeling of potential energy, i.e. the feeling of syncing up with another being, is the source of the high social virtues and I believe, is the essence of inspiration itself. When circumstances allow for two animals to regress to their deepest physical memories so that they recapitulate the physical memory of weightlessness, they will always get along because they perceive the other being as being their "self."