On writing, memory, and forgetting

I only recently encountered the Zeignarik Effect (that people remember uncompleted or interrupted tasks better than completed tasks) for the first time  in a book on concentration, and had only thought about it in negative terms, since it could lead to constant distraction as unfinished tasks repeatedly popped back into mind. So intriguing (and after consideration very plausible) to think that it might have a more general and positive role in maintaining memories, or at least the ones that matter (which maybe are just those that are still 'open'). In this article, Maria Konnikova wonders if this effect was something that has been recognized as far back as Socrates, and whether his warnings then against the written word might be relevant today with respect to our embracing of online tools and databases. In both cases we are delegating the mental effort of memory to something external to us, and while this is  useful and necessary for the preservation of the data itself, it is perhaps worth considering what the affect it has on our own remaining awareness of that information, once we have successfully 'shelved' it. Indeed she even mentions a study which suggested that people are far less able to recall information that they expect to be able to have access to in the future. Socrates on Google, now that's prescient....

On writing, memory, and forgetting: Socrates and Hemingway take on Zeigarnik
Some extracts from Konnikova 's article :

• I can't help but think of an admonition that came centuries before Ms. Zeigarnik sat down to her Viennese coffee: Socrates? reproach in The Phaedrus that the written word is the enemy of memory. In the dialogue, Socrates recounts the story of the god Theuth, or Ammon, who offers the king Thamus the gift of letters:

 This, said Theuth, will make the Egyptians wiser and give them better memories; it is a specific both for the memory and for the wit. Thamus replied: O most ingenious Theuth, the parent or inventor of an art is not always the best judge of the utility or inutility of his own inventions to the users of them. And in this instance, you who are the father of letters, from a paternal love of your own children have been led to attribute to them a quality which they cannot have; for this discovery of yours will create forgetfulness in the learners? souls, because they will not use their memories; they will trust to the external written characters and not remember of themselves. The specific which you have discovered is an aid not to memory, but to reminiscence, and you give your disciples not truth, but only the semblance of truth; they will be hearers of many things and will have learned nothing; they will appear to be omniscient and will generally know nothing; they will be tiresome company, having the show of wisdom without the reality.

• In this [Hemingway's] view, talking something through?completing it, so to speak, off the page?impedes the ability to actually create it to its fullest potential. Somehow, that act of closure, of having talked through a piece of work, takes away the motivation to finish.
• the advice offered by the author Justin Taylor: "Don't take notes. This is counterintuitive, but bear with me. You only get one shot at a first draft, and if you write yourself a note to look at later then that's what your first draft was?a shorthand, cryptic, half-baked fragment"
• Hemingway seems to be, in many ways, on the same page as Socrates and the same page as Zeigarnik and her foundational studies of our memories? curious quirks. What's more, the more we know about memory, the more true it seems to be that we somehow let go of the information that we no longer feel we absolutely must hold on to. Last year, a study by Betsy Sparrow and colleagues, published in Science, suggested that people are far less able to recall information that they expect to be able to have access to in the future. Instead, they remember where and how to find that information.- I would never give up the ability to record, to access, to research endless topics at the click of a button. But, with Hemingway and Socrates never far from mind, I may be slightly more cautious about how I use that ability.

note : the paper "Google Effects on Memory" is discussed in this article, and the abstract is :


Google Effects on Memory: Cognitive Consequences of Having Information at Our Fingertips
Betsy Sparrow1,*,Jenny Liu2,Daniel M. Wegner
The advent of the Internet, with sophisticated algorithmic search engines, has made accessing information as easy as lifting a finger. No longer do we have to make costly efforts to find the things we want. We can ?Google? the old classmate, find articles online, or look up the actor who was on the tip of our tongue. The results of four studies suggest that when faced with difficult questions, people are primed to think about computers and that when people expect to have future access to information, they have lower rates of recall of the information itself and enhanced recall instead for where to access it. The Internet has become a primary form of external or transactive memory, where information is stored collectively outside ourselves.

news nibbling - think before you read

Throughout history information has been the driver of progress-  the more we knew, the more we could do. While in previous ages it was only a lucky elite who had the time and resources to be involved in this process , the impetus was always a common human drive, which is why the internet, perhaps the ultimate information gathering and disseminating technology, has been seized upon and spread into every area of modern life. We are hard wired by evolution, and encouraged by culture, to discover and learn, and the one hunger which is considered always 'good', is the hunger for knowledge.

But is it possible that we could have too much of a good thing? Reading an piece on concentration recently I identified all too well with the statistics on how much time is diverted into online distraction. While of course we all click occasionally on light and meaningless topics, funny youtube links etc. the real point is that most of this time is not necessarily spent on such frivolous 'junk' but on seemingly worthwhile matter, like news, comment or reports. But the article's description of 'the long tail of information porn' made me realise that ultimately there might be not too much difference between this supposedly worthy weighty stuff, and the lighter dross, since both tap into innate urges for the novel, the desire for new facts to tickle our fancy, even if an intellectual one. These cravings are now amply catered to via the internet, and it is perhaps worth considering if there are parallels between the way we satisfy, and satiate, ourselves informationally, and how modern advances allowed us to go from simply providing for, to pandering to, other urges. Our dispositions were shaped by our evolutionary history, and the problem arises when a drive matched to a scarce natural resource, is confronted with artificial plenty. The classic example of this is our taste for sugary and fat things, and how this healthy drive is driven unhealthily  haywire by the hyper-sources of these substances modern society has created: fast food to sweets. Even though we know too much is bad for us, we are driven to start, for evolutionary emotional reasons, and find it hard to stop for rational ones.

It is possible that a similar (if much weaker) story is now starting to play out with information. Last year I encountered for the first time the phrase 'psychological obesity' and it struck me as encapsulating the dangers perfectly. Could it be that we are getting so used to gorging ourselves on information, and over relying on the mechanisms which deliver it, that we are at risk of missing out on the real benefits that underlie it, and which made it an evolutionary goal? It seems ludicrous to suggest that more information is anything but a good thing, but maybe in harsher times and societies the same could be thought about food, and what would seem to be the insane possibility of eating too much. The point is what we learn is only in important in so far as it contributes to what we actually know, and what we can do with it. Just as food is only a resource to enable the production of energy, to be able to DO things, information and even knowledge itself is only a means to an end. Since it worked for most of our evolutionary history nature has used the shortcut of embedding in us the emotional drive for the means, but now that the normally required levels can be surpassed, we must use our rational self-control to focus on the meaning instead.  We need to realise that we cannot drift through the new oceans of information scooping up data like whales with plankton, since as in all areas, we can over consume and like the obese body disabled by too much resources, we won't be able to use even some of them properly.

There is however probably a psychological side to this problem, since apart from the drive for gain, their is our powerful aversion to loss. Faced with a deluge of data we need to choose what is most important and relevant to us, but to choose somethings is to discard others, and this we hate doing. In the material domain we (mostly) have grown to appreciate we can't actually have it all, at the same time, but we are less used to such limitations in our mental worlds. Furthermore this involves one of the more personal and poignant kinds of loss, since to choose to know is to choose what to be, and we are particularly reluctant to close off possible futures, possible selves. Choice is hard, which is why we find it easier to surf endlessly on the tsunami of information, rather than swim in any particular direction. We feel like we're doing valid travelling, but really we're going nowhere.

To really move forward we not only need to obtain information, we need to process it, and apart from the requirement of manageable amounts, we also need to develop the mental mechanisms and habits to do so properly. Again the internet and other technology are a double-edged sword, since while they provide us with valid and valuable tools and shortcuts, they do not (yet, and for the foreseeable future) provide the complete answer. To use data we need to know more than just how to access it, which webpage or search tool will find it for us, but how to interpret it, and how it relates. While I may not need to know the exact dates of events leading up to say the first world war, knowing where to find them will never allow me apply this information in another area. Only if I have analyzed the history, thought about the chronology, recognize the patterns, will I actually UNDERSTAND what is otherwise simply a sequence of events, and be able, for example, to spot parallels and resonances in current situations. Wikipedia means I do not need to clutter my mind with the minutiae, but I can only use it do to help me once I have already understood the meaning.

Unfortunately this takes time, and effort. We must choose what we want to know, and then educate ourselves, and there is no taskbar which can speed this process up for us, since we need to allow our minds to mull and manipulate the data, and bring its unparalleled pattern matching powers to bear. But in this too the mood of the internet is against us, because the constant drive for the new, means constant changeover, and little time for such consideration. I was struck once by a comment a travel blogger made to me about how even when writing about places and societies that were hundreds or even thousands of years old, in the blogosphere there was a mentality that if it was not immediate, not in real time, it somehow was less relevant. When writing about a trip along the ancient route of the silk road, he felt like there was a demand for him to post while on the move,, from phone or netcafe, even though the thing being written about had not changed for centuries. The web audience feels that anything written in the past or retrospect, is somehow already dated, and this is not just removed from what is needed for proper knowledge, but anathema to it.  I admit I succumb to this prejudice myself often enough, for example if choosing a new psychology book to read anything more than 10 years old feels somehow outdated and less worthwhile than a newer text. While of course theories develop, a classic remains a classic just because it achieves an insight that lasts, and it could be argued that a decade old book that is still around, has proved its worth by its endurance against something new which might be a flash in the pan. Ironically the effect of the modern zeitgeist is to trap us in the now, while the point of deep knowledge is to allow us to escape to the past and future as well.

So, the upshot of this is I feel that it wouldn't be a bad thing to impose on myself a bit of a 'digital diet'. Just as one can count calories to manage one's weight, I think one needs to become an information connoisseur. To know anything I need to accept I cannot know everything.

The future internet, no dogs allowed?

Online identity: is authenticity or anonymity more important?
Before Facebook and Google became the megaliths of the web, the most famous online adage was, "on the internet, no one knows you're a dog". It seems the days when people were allowed to be dogs is coming to a close

http://www.guardian.co.uk/technology/2012/apr/19/online-identity-authenticity-anonymity

The argument (and trend) seems to be that real identities enable more people to trust the web, and thus take part in it :
"Allan believes the benefits of authentic identity outweigh the costs. Facebook and other services with an assurance of security and credibility are more inclusive, and open up the web to new audiences who never would have gone online before, he says. "We're optimists. Facebook enables hundreds of millions of people to express themselves online because they didn't have or know how to use the tools they needed." Facebook, he believes, is a stepping stone to the rest of the web."

My personal position is that while it would be good to have consistent identities online (regular use of same psuedonym, or a limited set of psuedonyms, across platforms) there are many reasons why this should not mean real life identity. The biggest reason is perhaps the dangers people would expose themselves to, from the obvious cases of antagonizing a repressive (or even democratic) systems laws to the more widespread risk of 'peer-to-peer' persecution and mob justice. The internet often brings out the worst in both people and state in how they react to perceived violations of norms and values, and revealing one's true identity would expose one to this. Of course it may be argued that if everyone is identifiable then the risk from trolls etc. is also removed, but while this might temper it, and prevent outright illegal persection, it would not prevent plenty of malign and vindictive behaviour. Furthermore it is a fact that the nastiest people are often the most passionate, and hence most likely to go to the effort to bypass any authentication system (something which will always be possible no matter how well implemented).

Furthermore, on a lower level, but still important, there is the problem of interaction with real world relationships - friends, acquaintances, co-workers employers etc. The sharing and linking of the web means anything one says or does can easily be passed on, taking it out of the intended social circle, and out of context. The result would be that, if real identities were necessitated on services such as blogger, one would have the option of either limiting who can hear to a (hopefully) trustworthy small circle of friends, or resort to comments so bland and innane as to be worthless (and even this might not work, since even a fair and balanced statement might anger a racist or bigotted associate).

It is interesting that such a anonymous-but-traceable approach is supported even in the restrictive regimes of China and South Korea:
"An online identity can be as permanent as an offline one: pseudonymous users often identify themselves in different social networks using the same account name. But because their handles aren't based on real names, they can deliberately delineate their identity accordingly, and reassert anonymity if they wish. Psychologists argue that this is valuable for the development of a sense of who one is, who one can be, and how one fits into different contexts. This kind of activity is allowed even in countries where social network account holders are required to register for a service using a national ID, as in South Korea and China; their online public identities are still fabrications. Even with this explicit link with the state, when users are aware that their activities online are traceable, identity play continues."

This would make it seem that in some ways China is more permissive than Google, since although the state might want to know if you're a dog, it will still let you bark around the virtual park if you want; when it comes to Google+ however, no dogs allowed.

Share and enjoy

Now for the good news – sharing can make you happy. Pass it on
some extracts:
-Social media have tapped into something quite fundamental and the sharing urge in human nature may stem from something more basic than anything else: simple arousal and the fight-or-flight response that we share with our distant ancestors. .
-A group of students was asked either to sit still or jog in place for 60 seconds and then to read a neutral news article that they could email to anyone if they so desired. Fully 75% of the joggers decided that the article was fascinating enough to email to someone else. And the non-joggers? Only 33% thought sharing was the right option. Perhaps Facebook's next major acquisition should be StairMaster.
-being virtually rejected actually activates the same brain areas that are associated with physical distress, the dorsal anterior cingulate cortex and the anterior insula.
-Psychologist and novelist Charles Fernyhough once referred to Twitter – on Twitter, of course – as "a great example of what Piaget called 'collective monologues'. Lots of people chattering away with no attention to each other."
-Indeed, a recent study suggested that individuals who ranked higher on emotional instability were more likely to share online, though not in person, echoing the findings of psychologist John Cacioppo that a greater proportion of online interactions correlates with increased loneliness and isolation. Clearly, not all sharing is created equally.
-According to unpublished results by Eva Buechel, now at the University of Miami, online sharing can actually make us feel better, serving as a very real form of emotional therapy. It's as if every tweet that gets passed on, every link that is re-shared activates our brains' pleasure centres, releasing endorphins in much the same way as physical pleasure, exercise, excitement or strong sensory stimulation.