“There is no such thing as an intuitive person tout court. Intuition is a domain-specific ability.”
The power and fruitfulness of intuition has had innumerable and celebrated champions — from Einstein, Anne Lamott, and Steve Jobs to some of history’s greatest scientists and philosophers. But what, exactly, lies behind this amorphous phenomenon we call “intuition”? That’s precisely what CUNY philosophy professor Massimo Pigliucciexplores in a chapter of Answers for Aristotle: How Science and Philosophy Can Lead Us to A More Meaningful Life.
First, Pigliucci offers a primer on what intuition is and isn’t, compared and contrasted with the history of understanding consciousness:
The word intuition comes from the Latin intuir, which appropriately means ‘knowledge from within.’ Until recently, intuition, like consciousness, was the sort of thing that self-respecting scientists stayed clear of, on penalty of being accused of engaging in New Age woo-woo rather than serious science. Heck, even most philosophers — who historically had been very happy to talk about consciousness, far ahead of the rise of neurobiology — found themselves with not much to say about intuition. However, these days cognitive scientists think of intuition as a set of nonconscious cognitive and affective processes; the outcome of these processes is often difficult to articulate and is not based on deliberate thinking, but it’s real and (sometimes) effective nonetheless. It was William James, the father of modern psychology, who first proposed the idea that cognition takes place in two different modes, and his insight anticipated modern so-called dual theories of cognition. Intuition works in an associative manner: it feels effortless (even though it does use a significant amount of brain power), and it’s fast. Rational thinking, on the contrary, is analytical, requires effort, and is slow. Why, then, would we ever want to use a system that makes us work hard and doesn’t deliver rapid results? Think of it this way: intuitions, contrary to much popular lore, are not infallible. Cognitive scientists treat them as quick first assessments of a given situation, as provisional hypotheses in need of further checking.
Citing recent research, Pigliucci presents an important debunking of the grab-bag term “intuition”:
One of the first things that modern research on intuition has clearly shown is that there is no such thing as an intuitive person tout court. Intuition is a domain-specific ability, so that people can be very intuitive about one thing (say, medical practice, or chess playing) and just as clueless as the average person about pretty much everything else. Moreover, intuitions get better with practice — especially with a lot of practice — because at bottom intuition is about the brain’s ability to pick up on certain recurring patterns; the more we are exposed to a particular domain of activity the more familiar we become with the relevant patterns (medical charts, positions of chess pieces), and the more and faster our brains generate heuristic solutions to the problem we happen to be facing within that domain.
Indeed, this notion of additive progress in developing intuition is the same concept known as “deliberate practice” in the development of any skill or “talent”. Pigliucci writes:
There is another aspect to the question of intuition versus conscious thinking that affects our quality of life, and that has to do with research showing how people get better at what they do or get stuck in it.
An ‘expert’ is someone who performs at a very high level in a given field, be it medicine, law, science, chess, tennis, or soccer. As it turns out, people become experts (or simply, much much better) at what they do when they use their intuition and conscious thinking in particular ways. Research on acquiring skills shows that, roughly speaking, and pretty much independently of whether we are talking about a physical activity or an intellectual one, people tend to go through three phases while they improve their performance. During the first phase, the beginner focuses her attention simply on understanding what it is that the task requires and on not making mistakes. In phase two, such conscious attention to the basics of the task is no longer needed, and the individual performs quasi-automatically and with reasonable proficiency. Then comes the difficult part. Most people get stuck in phase two: they can do whatever it is they set out to do decently, but stop short of the level of accomplishment that provides the self-gratification that makes one’s outlook significantly more positive or purchases the external validation that results in raises and promotions. Phase three often remains elusive because while the initial improvement was aided by switching control from conscious thought to intuition—as the task became automatic and faster—further improvement requires mindful attention to the areas where mistakes are still being made and intense focus to correct them. Referred to as ‘deliberate practice,’ this phase is quite distinct from mindless or playful practice.
Given the importance of networked knowledge and “associative indexing” in making sense of information, it is unsurprising that “structured knowledge” is what sets the expert apart from the amateur:
There are a variety of reasons, but two are especially important: one needs to develop the ability to anticipate problems, and this in turn is often the result not just of knowledge of a given field but of structured knowledge. … Not only is there a difference between naive and expert knowledge, but there is more than one way to acquire expert knowledge, guided not just by the intrinsic properties of the system but also by the particular kinds of interest that different individuals have in that system.
We’re fools whether we dance or not, so we might as well dance. Japanese Proverb
In my years of doing groups I have on occasion facilitated men only groups. One issue that comes up is depression. We all have bouts of sadness now and then and when those bouts of sadness interfere with our daily lives than we need to take a step in the direction of change. Below is a handout I often use, particularly with dual diagnosed men.
Symptoms of Depression
Not everyone who is depressed or manic experiences every symptom. Some people experience only a few; some people suffer many. The severity of symptoms varies among individuals and also over time.
· Persistent sad, anxious, or “empty” mood.
· Feelings of hopelessness or pessimism.
· Feelings of guilt, worthlessness, or helplessness.
· Loss of interest or pleasure in hobbies and activities that were once enjoyable
· Decreased energy, fatigue; feeling “slowed down.”
· Difficulty concentrating, remembering, or making decisions.
· Trouble sleeping, early-morning awakening, or oversleeping.
· Changes in appetite and/or weight.
· Thoughts of death or suicide, or suicide attempts.
· Restlessness or irritability.
· Persistent physical symptoms, such as headaches, digestive disorders, and chronic pain that do not respond to routine treatment.
Co-Occurrence of Depression with Other Illnesses
Depression can coexist with other illnesses. In such cases, it is important that the depression and each co-occurring illness be appropriately diagnosed and treated. Research has shown that anxiety disorders which include post-traumatic stress disorder (PTSD), obsessive-compulsive disorder, panic disorder, social phobia, and generalized anxiety disorder commonly accompany depression.
Substance use disorders (abuse or dependence) also frequently co-occur with depressive disorders. Research has revealed that people with drug and/or alcohol addiction are almost twice as likely to experience depression.
Depression has been found to occur at a higher rate among people who have other serious illnesses such as heart disease, stroke, cancer, HIV, diabetes, and Parkinson’s.
Causes of Depression
Very often, a combination of cognitive, genetic, and environmental factors is involved in the onset of depression. Modern brain-imaging technologies reveal that, in depression, neural circuits responsible for the regulation of moods, thinking, sleep, appetite, and behavior fail to function properly.
In some families, depressive disorders seem to occur generation after generation; however, they can also occur in people with no family history of these illnesses. Genetics research indicates that risk for depression results from the influence of specific multiple genes acting together with non-genetic factors.
Environmental factors such as trauma, loss of a loved one, a difficult relationship, financial problem, or any stressful change in life patterns, whether the change is unwelcome or desired, can trigger a depressive episode in vulnerable individuals. Once someone experiences a bout of depression later episodes of depression may occur without an obvious cause.
Men and Depression
Men are more likely than women to report alcohol and drug abuse or dependence in their lifetime; however, there is debate among researchers as to whether substance use is a “symptom” of underlying depression in men or a co-occurring condition that more commonly develops in men. Nevertheless, substance use can mask depression, making it harder to recognize depression as a separate illness that needs treatment.
Instead of acknowledging their feelings, asking for help, or seeking appropriate treatment, men may turn to alcohol or drugs when they are depressed, or become frustrated, discouraged, angry, irritable, and, sometimes, violently abusive. Some men deal with depression by throwing themselves compulsively into their work, attempting to hide their depression from themselves, family, and friends. Other men may respond to depression by engaging in reckless behavior, taking risks, and putting themselves in harm’s way.
How to Help Yourself if You Are Depressed
Depressive disorders can make one feel exhausted, worthless, helpless, and hopeless. It is important to realize that these negative views are part of the depression and do not accurately reflect the actual circumstances. Negative thinking fades as treatment begins to take effect. In the meantime:
Kids: they dance before they learn there is anything that isn’t music. William Stafford
Ahimsa (Sanskrit: अहिंसा; IAST: ahiṃsā, Pāli: avihiṃsā) is a term meaning to do no harm (literally: the avoidance of violence – himsa). The word is derived from the Sanskrit root hims – to strike; himsa is injury or harm, a-himsa is the opposite of this, i.e. non harming or nonviolence.
AHIMSA BERKELEY is also a San Francisco Bay Area non-profit, nonsectarian foundation. Drawing on both Eastern and Western faith traditions, AHIMSA was founded in 1993 to mark the Centennial of the Chicago Parliament of Religions.
Our founding dedication is to expanding the role of spiritual awareness in everyday life. To this end, a central goal has been to encourage dialogues on issues which bridge spirituality and various science and social issues –areas of rapidly changing world knowledge and impact. Our offerings include forums, which are free to the public. In them, we seek to focus on the universal aspects of topic areas and to bring to them critical perspectives including those of religious and spiritual philosophies. We believe that the unifying nature and true depth of philosophical experience are to be realized in the cross reflections of multiple perspectives. Go to AHIMSA website.