Category Archives: Social Psychology

Social Psychology material, covering generic issues such as ‘innate skepticism’ and ‘denialism’, and also much specific to the social psychology of the Climate Change domain, all of which inspired by cultural mechanics / mememtics.

CAGW: A Snarl Word?

The term has both appropriate and inappropriate usage.

This is a mirror of my guest post at Prof Curry’s ‘Climate Etc’ blog last week :
https://judithcurry.com/2018/11/26/cagw-a-snarl-word/

Footnotes file here (common to ‘The Catastrophe Narrative’ companion post below):
https://curryja.files.wordpress.com/2018/11/footnotes1.pdf

  1. Introduction

Rational Wiki says: ‘CAGW”, for “catastrophic anthropogenic global warming”, is a snarl word (or snarl acronym) that global warming denialists use for the established science of climate change. A Google Scholar search indicates that the term is never used in the scientific literature on climate.’10

Where in turn the link for ‘snarl word’ says: ‘A snarl word is a derogatory label that can be attached to something (or even to people), in order to dismiss their importance or worth, without guilt. When used as snarl words, these words are essentially meaningless; most of them can be used with meaning, but that seldom happens.

So setting aside the snarl implications of the word ‘denialist’11 above, is all the usage of the ‘CAGW’ acronym meaningless, i.e. it is essentially a snarl word only? Or is there significant meaning associated with some usage? i.e. does it have legitimate, ‘non-snarl’ currency also, associated with real meaning? Continue reading

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The Catastrophe Narrative

A narrative propagated by emotive engagement, not veracity.

This post came out on Prof Curry’s most excellent blog ‘Climate Etc’ yesterday.
https://judithcurry.com/2018/11/14/the-catastrophe-narrative/

Footnotes file here (common to ‘The CAGW Snarl Word’ companion post below):
https://curryja.files.wordpress.com/2018/11/footnotes1.pdf

  1. Introduction

Within the public domain there is a widespread narrative of certainty (absent deep emissions cuts) of near-term (decades) climate catastrophe. This narrative is not supported by mainstream science (no skeptical views required), and in the same manner as an endless sequence of historic cultural narratives, propagates via emotive engagement, not veracity.

The catastrophe narrative is propagated by all levels of authority from the highest downwards, granting it huge influence, and differentially via favored functional arms of society, plus at grass roots level. Over decades, various forms via which the catastrophe narrative best propagates have become established via selection, and can be categorized. While covering a large range, these forms typically feature powerful emotive cocktails (mixed emotions invoked simultaneously) and great urgency, which are highly adapted to undermining objectivity.

This narrative elephant in the room not only tramples upon the mainstream output of science, but all other  attempts at objectivity, at a minimum invoking bias wherever it propagates, and at maximum a complete disconnect from domain realities. While the catastrophe narrative is sometimes acknowledged even by those on the orthodox side of the climate change issue, it is typically neither studied nor opposed (and not infrequently its propagation is praised). On the skeptic side, there is often misunderstanding regarding who propagates this narrative and who merely fails to oppose it, which leads to mis-labelling. These issues are discussed in more detail within a companion post to be released shortly. Below deals just with narrative propagation and the forms via which this occurs. Continue reading

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The Denialism Frame

An inadequately testable and inappropriate framing.

Well this post is extremely late, it was up at Climate Etc back in April 2016 but I never got around to mirroring it here. Better late than never, I guess. See ‘update’ section at the end for 2 minor tweaks, and link to Footnotes file. Climate Etc link: https://judithcurry.com/2016/04/21/the-denialism-frame/

  1. Introduction

Geoff Chambers commenting recently in a Cliscep Post reminded me of the paper ‘Denialism: what is it and how should scientists respond?’ by Diethelm and McKee (D&M2009). Chambers calls this paper ‘the standard scientific work on Denialism’, and rightly so I think. Certainly the paper is quoted or referenced in support of many works1. Its principles also form the core of the wiki page for Denialism. Though the word ‘denialism’ existed prior to D&M2009, the paper appears to have contributed to increasing usage4 along with academic legitimization. I found no in-depth analysis of the popular framing of ‘denialism’ as promoted by D&M2009, despite its impact on several domains and not least that of climate change. So my own analysis follows.
Continue reading

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Climate Culture

NOTE: from 20th November this Post was up at Climate Etc, the well known Lukewarmer blog of atmospheric scientist Judith Curry: http://judithcurry.com/2015/11/20/climate-culture/

A frequent topic at Climate Etc. is the ‘consensus.’ An argument is presented here that the climate consensus is as much about culture as it is about climate science.

For about 150 years we’ve been learning how cultures work and evolve. Great progress has been made on a wide range of topics such as the mapping of cultures, cultural coalitions, the categorization of underlying bias mechanisms, gene-culture co-evolution and others, even if much mystery remains, for instance at the fundamental level of what happens inside the mind regarding the social / individual interface, gnawed at from different directions by anthropology, memetics, psychology, neuroscience and other disciplines.

This accumulated knowledge on cultures is directly relevant to understanding the climate movement. So that we don’t have to relearn the 150 years experience again in the climate domain as though this is all something new, it is crucial to acknowledge the cultural nature of the consensus and bring this wealth of acquired knowledge to bear. Continue reading

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Who is Who

Detecting a cultural position in debates, with focus on creationism and climate change.

  1. Classes of debate

There are different classes of debate. Some debates occur between two or more culturally defined (CD) positions, of which none are ‘correct’; all positions are simply a matter of cultural support and beliefs. An example of this class is the clash between two sides of a religious schism.

Some debates occur between evidentially defined (ED) positions where, nevertheless, the current state of knowledge is such that no resolution can yet be attained. In such a debate there is theoretically a ‘correct’ answer, despite it is not yet uncovered. An example of this class is the dark matter debate, on which the scientific method could take decades or longer to eliminate challenging uncertainties. In scenarios like this all competing positions claim evidential support, but the uncertainties are wide enough such that the total evidence cannot yet resolve candidate theories, and indeed may even include what seem to be (from a state of limited knowledge / data) complete contradictions.

Other debates are hybrids of the above cases, wherein one side is largely characterized by (an) evidential position(s) while the other side is largely characterized by a cultural position. In this ED versus CD class the ‘correct’ answer may, like the ED versus ED case above, simply be unobtainable yet. Or the correct answer may actually be available, but it is largely obscured by the cultural inertia working in opposition (and so also keeping a debate alive). Or the very process of obtaining an answer is likewise resisted and undermined by the opposing culture. An example of this class is the evolution versus creationism debate.

It should be borne in mind that for any debate that actually matters to society at large, there is never a complete absence of cultural bias. And oppositely, even strong cultural arguments may co-opt real-world evidence (albeit selectively). However, debates may be largely CD versus CD, or ED versus ED, or ED versus CD. In the first case there is no ‘correct’ answer. In the second case, no answer is yet obtainable (otherwise there would be no debate). In the third case, whether the answer is obscured or genuinely not yet available, and without any detailed knowledge on the actual subject of the debate, social analysis can nevertheless tell us who is who. That is to say it can confirm an ED versus CD scenario, and tell us which side is arguing (largely) from the cultural perspective, and which (largely) from an evidential perspective.

Note: in this context ‘evidentially defined’ by no means indicates correctness. A range of evidential positions may even include at the fringe, wacky theories. It indicates a position or range of positions that whatever their merits, are not based mainly on a cultural argument or culturally enforced consensus, but on (potentially subsets of) evidence, no matter how well or how badly that evidence has been interpreted, or indeed how complete or incomplete the total evidence available currently is. Rather than stretch ED bounds still further, i.e. to arguments from complete ignorance or arising from misinformation or emotive memes that nevertheless have not been culturally co-opted, it seems more appropriate to tag these as non-evidentially-defined (NED), the main point still being that they are not CD.

  1. The Robot from Mars

A cultural entity can be detected by its artifacts and alliances and by direct bias effects upon society, the latter of which typically form a positive feedback reinforcing the culture. Critically, culture contributes to identity, so a strong CD position will be tangled with identity; this is not the case for ED/NED positions.

A principal artifact of mature culture is a narrative text, and often physical objects too that serve the principles of this text (for instance the bible and churches). Yet when seeking to identify the presence of a culture, how would we know that it is not our own influences from culture which lead us to assume for example that the IPPC AR5 is more akin to the cultural narrative we know as the bible, or indeed more akin to, say, the evidential collection of works defining General Relativity?

A good way to address this issue when executing social analysis, is to attempt maximum objectivity by taking the view of a robot from Mars. This robot initially knows nothing about the Earth’s religions or what evolution is, nor indeed anything regarding climate change and associated science. It picks up only the most basic public expressions of these (from all sides) as it goes along. Of course we do have to grant it knowledge of social analysis, and it also knows what the general endeavor of science is about, along with other basics like what education is for. And if our robot focuses mainly upon societal effects and alliances, these can be observed more or less independently of domain knowledge (e.g. about religion or climate change), hence avoiding the need for value judgments made on specific texts or other artifacts or enterprises that may or may not be largely the product of arbitrary cultural emergence.

  1. A classic ED versus CD debate

The creationism versus evolution debate is a classic ED versus CD model that we can use to walk through our robot’s analysis method, to see whether it correctly identifies the scenario and also who is who.
Continue reading

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‘Climate Culture’ versus ‘Knowing Disbelief’: A Test

NOTE: as of yesterday this Post is up at Climate Etc, the well known Lukewarmer blog of atmospheric scientist Judith Curry: http://judithcurry.com/2015/08/14/climate-culture-versus-knowing-disbelief/

(…and the embedded links pointing to referenced previous posts are set to the Climate Etc. version of these posts).

  1. Introduction

In a previous post at Climate Etc I showed two analyses on US public attitudes to climate change, based upon data from psychologist Dan Kahan’s studies plus some independent surveys. Both of these seek to explain what social / psychological mechanisms are driving the observed attitudes. The first analysis is Kahan’s own, which concludes that identity defense by adherents of particular political views / parties is the chief mechanism explaining the data, of which ‘knowing disbelief’ is the strongest form exhibited by those Conservatives / Republicans who are science aware. The second analysis, mine, demonstrates that the concept of a ‘climate culture’ provides a much better fit to the data, a culture that has adherents in its own right plus asymmetrical alliance with politics; also that Kahan’s conclusion is largely a product of his own bias due to a major influence from this same climate culture.

For some time before the above post was published (Jan 30th), I’d been looking out for a particular kind of survey that ought to provide significant evidence supporting either one or other of the above analyses. Unfortunately there seemed to be no such survey measuring the group I was interested in, so I had to run without this. However I noticed in June that a Gallup poll (G1) had appeared at the end of March, which while not ideal does measure a superset grouping in an appropriate enough manner to provide useful insight. This new poll data matches closely what the ‘climate culture’ hypothesis expects, and I believe it strongly challenges the ‘knowing disbelief’ hypothesis. While G1 covers respondents from the full US political spectrum, the most insightful data comes from the Independents. The next section is thus helpful context for understanding this data. (Note: for new readers wanting a short-cut, or prior readers wanting a refresher, there’s a compressed summary of Kahan’s theory versus mine in the ~700 word Appendix). Continue reading

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