- Most of what we think of as the “self” are limited constructs that allow the individual to feel connected to, fulfilled by the sociology and politics of whatever culture they are in.
- Personality, social roles, self-image, goals, needs, greed and so forth are some of the main constructs that do this.
- Another way to say this is the self is cut from the same cloth as the sociology the individual identifies with.
- When people do not do FIML-type micro-analyses of their speech and communication, they are at the mercy of meso and macro sociological constructs.
- Just a few results of the above are group-think, false confessions, the need to think one thing, believe one story, have one self, one personality, have single explanations where only complex explanations will actually explain anything.
- More of these are willful distortions of history, fantasies about the past, about other people or peoples, simple heuristics which become psychopathic in many of their applications.
- A false-confession is a particular type of resonance between an individual and the sociology surrounding them. It is a kind of hypnosis that achieves verbal stasis with others at the expense of the truth, which is much messier and far more difficult to explain. The confessor, I am sure, experiences a sort of relief as the truth as they really know it recedes into the background.
- We all accept social falsity frequently. Society is based on our doing that.
- A false confession, of which there are many and many kinds, is just a particularly strong version of social falsity.
- Reflexively and quickly agreeing wholeheartedly with your doctor’s brief diagnosis of something is also an example of a sort of false confession or false agreement with something based on lack of thinking for yourself.
- If we look at totalitarian societies, it is easy to see all of the above in action. The “self” of a North Korean today or a Bolshevik ninety years ago are obvious examples of individuals being subsumed within a matrix of social absurdity and madness.
- Totalitarian thinking still appeals to many people because it provides security for the ill-constructed “self.”
- Totalitarian thinking is characterized by simple heuristics which tend toward psychopathy in many applications. It is intolerant of discussion or debate and ostracizes (or kills) individuals who hold opposing views.
- “Political correctness” is a (usually) mild form of totalitarianism, though it can still be dangerous.
Humans create meaning because they have to.
Virtually all humans need meaning and a sense that their minds are organized or unified by meaning. The macro-meanings of religion, science, and politics are obvious examples of the sorts of “organized” or “unified” meaning people want and need.
Gangs are another type of organized meaning that unify the minds of their members.
An exceptionally cruel example of the importance of meaning can be seen in the recent story of a young man who was killed for wearing red shoes—gang colors—in the wrong neighborhood (Teen shot after refusing to give up shoes).
This story illustrates how small a bit of meaning can be and yet still elicit violent reactions.
Most people don’t do stuff like that but most people can be and often are as petty if not as violent. In so-called “polite” society a poorly expressed opinion or a deviant political stance can lead to ostracism.
People go nuts over tiny misunderstandings because practically anything can threaten their sense of meaningful unity or organization. In this vein, notice how many people are attracted to institutions that define them. Define their beliefs, values, thoughts, vocabularies, semiotics, even their hairdos and clothes.
In FIML practice, partners also often deal with small bits of meaning. But rather than fight over them or accept them as definitions of anything, partners analyze them and work to understand how those bits of meaning are functioning, what they are doing. A FIML analysis is a process that works toward shared understanding rather than a static—even a programmed—response that is often instinctual, if not violent.
If you take meaning for granted—your uniform, candidate, religion, ethnicity—you will be owned and used by it or by the people who created it, often before you were born. In contrast, if you analyze meaning you will own it and be able to use it freely and as you choose.
While riding in the car, I spoke with my partner about the ideas expressed above. She thought for a moment and said, “You know how if a parasite kills its host quickly it is a sign that it is a recently evolved parasite?”
“Yes,” I said.
“Well, isn’t what you’re saying similar? Those hunks of cultural meaning have been around for centuries. They are like successful parasites that condition the behaviors of millions of people at a time.”
“Nice,” I said.
“FIML is recent and it may not survive because it is hard to pass on to others. It’s not a parasite, though. It frees us from the parasitism of convention. It doesn’t allow us to get locked in.”
Humans are semiotic animals that respond to human signals as primary percepta.
Some obvious examples are sex in advertising, pictures of hamburgers, people enjoying a natural view from a balcony in a hotel brochure. Each of these relies on an “instinct”—sex, hunger, an animal’s response to nature—while at the same time signaling a complex human contribution to the basic signal.
Another type of human signal that arouses instinct is tone of voice. A good example of this is the “stress” or “alarm” voice that is used by most if not all mammals and birds.
The basic instinctive stress or alarm voice is a shriek. If words are used, the shrieking tone will be accompanied by rapidly spoken words—“stop! stop! stop!” or “Watch out! it’s falling” or “get down! get down!” etc.
In basic situations involving real danger, the alarm voice is very important. We definitely want to have both the voice and the sudden energized response it draws from us.
In many situations, though, the stress voice can cause problems when it arises due to simple miscommunication. For example, I say or do something different from what you asked or implied and it causes you—virtually involuntarily—to use an alarmed tone that involves a bit of a shriek and rapid words.
For example, you asked me to cut some mushrooms for a broth we are making. What you meant is you want the mushrooms to go into the clear broth after it has been made but I toss them into the pot with the chicken bones and vegetable scraps that will be strained and thrown away.
When you first see what I have done, you experience slight confusion, even cognitive dissonance, and say in an alarmed voice, “What are you doing with the mushrooms?”
In turn, I respond directly to your stress voice and to the now evident miscommunication with my own confusion and stress voice, “I thought you wanted them in the broth!”
If we are friends, this minor contretemps will probably be easily overcome and we may even laugh about it. If we have had many unresolved contretemps of this type, however, one or both of us may escalate the problem by being accusatory or even abusive.
Even though the mushroom contretemps is very simple and insignificant, it can still be dangerous even between good friends because this type of contretemps can quickly get blown out of proportion due to the primal, instinctive quality of the stress voice.
Similar problem situations might be miscommunicated directions while driving or working, messed up meeting times, or getting the wrong thing from the store.
These problems are generally easy to resolve, though they may still generate discord or stress both because a confusing miscommunication happened and also because the stress or alarm voice just is that way; it causes stress or alarm in and of itself.
If you can see and deal with concrete situations such as the ones described above, imagine how similar situations may arise in less concrete forms and how they can be even more dangerous and lead to even more serious problems.
Miscommunicated emotional, sexual, psychological, or intellectual signals can also give rise to primal stress or alarm tones and, in turn, generate further stress and alarm. Contretemps like these can be much harder to pinpoint, analyze, and understand than simpler ones involving concrete communication about mushrooms or directions.
In FIML practice, if partners can mutually understand a few concrete contretemps and how and why they generate stress and confusion and use these forms as basic paradigms for more complex contretemps, they will go a long way toward removing stress and confusion that is entirely blameless, unconscious, unmotivated, and unintended by either of them.
“Our memory is not like a video camera,” Bridge said. “Your memory reframes and edits events to create a story to fit your current world. It’s built to be current.” (Source)
The unreliability of human memory is not a new topic, but this study fairly convincingly shows how our memories conform to what we are doing and/or how we have been using them.
One can plausibly extrapolate from this that humans change how they remember and understand themselves and others based on the data of now. A moment of frustration, for example, may cause us to see someone near us in a different light, through no fault of theirs.
If our frustration is with how we are being (mis)understood or with our difficulty in expressing our thoughts, the implications for how we understand the person we are speaking with may be even more serious.
Experienced FIML partners will surely have realized that even minor misunderstandings can lead to large acts of “reframing” events in an emotional way that can be seriously distorted.
Edit: Beyond innocent misunderstandings (which, unfortunately, can have tragic consequences), this area of shifting memories is where a good deal of interpersonal abuse occurs. In the worst cases, one (or both) partners abuse normal human malleability to lie. In less bad cases, one (or both) partners is easily excited by their own distortions and quickly comes to believe them, effectively lying to themselves as well as their partner.
In other cases, individuals or entire groups of people may decide to tell a significant lie (slanted history, for example) and then hurl their lie passionately at others. This frequently causes the person being lied to to react with shame or concern based on the liars’ emotional display and not on the facts of the matter. A person being subjected to such verbal abuse will often conclude that if the other person is so passionate, they must have a serious point that should be considered. Doing this with a deliberate liar allows emotions to unbalance or reframe facts in a way that serves their purpose.
In a post some months ago, I introduced the idea of an “ambiguous commons,” a region of shared public meaning that is both central to any and all cultures and inherently vague.
I think it is fair to say that virtually all human communication takes place in and around an “ambiguous commons,” a common area of meaning that can be variously interpreted and is liable to always be ambiguous. (Source same as above)
All cultural meaning arises through the communicative interactions of the members of that culture.
The ambiguous commons is defined by (and provides definition to) a dynamic push-and-push-back of the members of the community. This is a never-ending dynamic, even a struggle, that members of the community engage in as long as they live.
There is rarely, if ever, any clear resolution of meaning because common meaning is constantly changing due to the dynamic forces of many communicants.
I am speaking less about big ideas (though it is much the same for them) as the smaller ideas of individuals who interact with other individuals. Your sense of my responsibilities may be different from mine, thus causing a push-and-push-back to occur between us should we require a definition of responsibility in any given situation.
The same can be said for any other cultural value, sign, or concept. My notion of justice will be different from yours in some situations, as will your sense of fairness be different from mine.
Since it is frequently difficult for people to resolve differing interpretations of the ambiguous commons, emotions or status claims often come into play. The emotions that arise in commons disputes can be remarkably childish or primitive, and the same can be said of status jockeying.
Strongly asserted primitive emotions, not clarity of thought or reason, frequently will win the game of defining whatever the issue is. (This also shows that for people, human communicative semiotics are primary percepta and that humans tend to react to them through the “natural” “instincts” of fear, violence, warmth, aggression, congregation, etc.)
For example, if person A says that person B is arrogant, person B is somewhat obligated to respond. B might accept the accusation and apologize or B might push back, either defensively or aggressively. If B declines to do anything, it is a sign that B has left the commons and no longer shares or wants to share that aspect of the commons with person A.
In the abstract, both A and B may use the word “responsibility” in similar ways and appear to mean the same thing. When the rubber meets the road, however, and A disapproves of B’s sense of responsibility in a particular situation, a squabble over their shared common meaning often will ensue.
Either party may attempt to enlist others to their side and so on.
When people do FIML practice, since their capacity for apprehending shared meaning is much better than those who do not, disputes in and around the ambiguous commons will be much less common. Differences will still arise, but they will be much easier to settle since emotional pushing-and-pushing-back is no longer needed to arrive at shared definitions and interpretations.
FIML is not fundamentally about speaking in (fake) nice tones and having (limited) good manners or manifesting (stock) respect. FIML is about removing ambiguity from the meanings shared by partners. FIML partners have still been raised in cultures that function through ambiguous commons, but between themselves there is much less ambiguity and much less need to assert a position by emotional force.
Our identities are fundamentally made up of semiotic matrices. That is to say, in part, that our identities have meaning; they mean something to us.
Often they mean a great deal to us and from them we derive the semiotics of motivation, intention, life-plans, many of our central interests, and so on.
Identities have strong emotional components, to be sure, but our emotions are ambiguous or diffuse if they are not positioned on a semiotic matrix and focused or defined by that matrix.
Identity is usually tautological in that its components, interests, and associations tend always to lead back to a few central elements. Often these elements have been inculcated in us by training. Some, we learn on our own. These elements are our values and beliefs, and also how these values and beliefs are understood and pursued.
The semiotics of identity must mean something to the person identifying with them. In this sense, they are almost always tautological. I do what I do because that is how I learned how to do it, think it, feel it, perceive it.
Most people are more adept at moving the parts of language around than they are at moving semiotic elements around. For many, semiotics are either an unknown, unconscious level of being or abstractions that belongs in scholarly journals.
To think like that is a big mistake. Semiotics are very real and they affect us constantly on many levels.
When semiotics are unconscious, they act like a vortex pulling perception, emotion, and understanding always toward the center of the identity. I think this is another way to say, in the Buddhist sense, that the self is empty; that it has no “own being.”
We can pursue an understanding of an empty self through Buddhist thought and practice, but I believe we will get better results more quickly if we add a practice that deals directly with the semiotics of our identities.
Since there is no book you can go to to look up how your unique semiotics of identity works, you have to see for yourself how it works. You can do much of this on your own, but eventually you will need a partner because there is no way you will be able to get an objective perspective on yourself acting alone.
FIML practice is the only way I know of to fully see into and through the semiotics of your “identity.” Beneath identity there is a sort of artesian well of pure, undefined consciousness. FIML helps us experience that well while keeping us from rushing back into the tautological matrix of identity, or static self-definition.
FIML is able to do this because FIML is process. FIML itself has no definition, only a procedure. It is not a tautology because it has no semiotic boundaries.
Much of the work done in human semiotics involves analyses of semiotic codes.
Semiotics and semiotic codes are often treated like language or languages for which a grammar can be found.
One obvious problem with this sort of approach is semiotics indicates a set that is much broader than language. Stated another way, language is a subset of semiotics.
Human semiotics also include music, imagery, gesture, facial expression, emotion, and anything else that can communicate either within one mind or between two or more minds.
It is very helpful to analyze semiotic codes and it is very helpful to try to figure out how cultures, groups, and individuals use them. We can compare the semiotics of heroism in Chinese culture to that of French culture. Or the semiotics of gift-giving in American culture to that of Mexican culture. We can analyze movies, literature, science, and even engineering based on semiotic codes we have abstracted out of them.
We can do something similar for human psychology.
Analyses of this type are, in my view, general in that they involve schema or paradigms or grammars that say general things about how semiotic systems work or how individuals (or semiotic signs themselves) fit into those systems.
This is all good and general analyses of this sort can be indispensable aids to understanding.
General semiotic analyses are limited, however, in their application to human psychology because such analyses cannot effectively grasp the semiotic codes of the individual. Indeed general analyses are liable to conceal individual codes and interpretations more than usefully reveal them.
This is so because all individuals are always complex repositories of many general semiotic codes as well as many individual ones. And these codes are always changing, responding, being conditioned by new circumstances and many kinds of feedback.
Individuals as repositories of many codes, both external and internal, are complex and always changing and there is no general analysis that will ever fully capture that complexity.
For somewhat similar reasons, no individual acting alone can possibly perform a self-analysis that captures the full complexity of the many and always-changing semiotic codes that exist within them.
Self-analysis is far too subject to selection bias, memory, and even delusion to be considered accurate or objective. The individual is also far too complex for the individual to grasp alone. How can an individual possibly stand outside itself and see itself as it is? Where would the extra brain-space come from?
How can a system of complex semiotic codes use yet another code to successfully analyze itself?
Clearly, no individual human semiotic system can ever fully know itself.
To recap, 1) there is no general semiotic analysis that will ever capture the complexity of individual psychology, and 2) no individual acting alone can ever capture the complexity of the semiotic codes that exist within them.
Concerning point two, we could just as well say that no individual acting alone can ever capture the complexity of their own psychology.
We are thus prevented from finding a complex analysis of human psychology through a general analysis of semiotics and also through an individual’s self-analysis when acting alone.
This suggests, however, that two individuals acting together might be able to glimpse, if not grasp, how their complex semiotic codes are actually functioning when they interact with each other. If two individuals working together can honestly observe and discuss moments of dynamic real-time semiotic interaction between them, they should be able to begin to understand how their immensely complex and always-changing psycho-semiotic codes are actually functioning.
An approach of this type ought to work better for psychological understanding of the individuals involved than any mix of general semiotic analyses applied to them. Indeed, prefabricated, general semiotic analyses will tend to conceal the actual functioning of the idiosyncratic semiotics and semiotic codes used by those individuals.
The FIML method does not apply a general semiotic analysis to human psychology. Rather it uses a method or technique to allow two individuals working together to see and understand how their semiotics and semiotic codes are actually functioning.
I have been seeing a lot of stuff about microaggression recently.
The term interests me because FIML is all about micro impressions.
When done with a caring partner, FIML is designed to correct mistaken impressions or interpretations that often derive from micro impressions and/or manifest as micro expressions.
Anyone who has done FIML for more than a few months surely must be aware that we create wrong impressions of even our most trusted partners frequently.
A wrong impression often snowballs, leading to a wrong interpretation that after festering can be much harder to correct than the original micro impression.
So between friends, and especially FIML partners, the perception of micro aggression can and should be noticed and dealt with immediately or as soon as possible. It is basic to FIML practice that even a single uncorrected wrong impression can lead to serious divisions between people.
In this sense, I heartily accept the idea of microaggression being a thing. In fact, I believe it is such a thing that it happens all the time, especially if you mean micro mis-impressions and not just microaggression.
But the term microaggression means something different from the above, though the central concepts are related. Wikipedia has this short definition of microaggression:
…the use of known social norms of behavior and/or expression that, while without conscious choice of the user, has the same effect as conscious, intended discrimination.
The main difference is “without conscious choice of the user.” FIML is all about being conscious. Both parties being conscious.
If I perceive something in your speech, demeanor, or behavior that makes me think that maybe you are disrespecting me or mad at me or or suspicious of me or something like that, then if you are my FIML partner I am basically required to ask you about it if there is time.
In FIML, the asking is done without prejudgement. I simply ask “what was in your mind when you made that expression or said those words or did that thing.” Your answer must be honest. If you don’t trust your partner to be honest, you can’t do FIML (though you can start trying and see if either or both of you changes).
If your partner answers honestly and you do not perceive an iota of what you thought was in their mind, that part of the event is finished. If when the person spoke or acted they had no nothing about doing what you thought they might be doing, you are done with it. You no longer have any right to further impute your thing onto them.
You can if you want, and this is encouraged, continue to discuss the matter. For example, you might say: “From your response, I can tell that you were not disrespecting me and I am delighted to find that out. That’s a huge relief for me because I have spent much of my life reacting to people who do that as if they were disrespecting me. It’s weird to hear that I am wrong in this case and it makes me wonder if I have been wrong in other cases.”
Then the two of you can discuss that. I know one person who frequently reacts to educated northeast American accents as being “imperious” or “arrogant” when they are not. (Don’t get me started on all the many phrases and attitudes in culture that wrongly limit speech and thus culture itself—“condescending,” “know-it-all,” “argumentative,” “imperious,” etc.)
So, if two friends are having problems between themselves with microaggression, they are prime candidates for FIML practice. Of course, any two friends who are having any problems with micro impressions (all friends all the time) are prime candidates for FIML. (You cannot but have these problems.)
But microaggression as the word is being used today is not something FIML can deal with directly because it is
…the use of known social norms of behavior and/or expression that, while without conscious choice of the user, has the same effect as conscious, intended discrimination.
The important words here are “known social norms,” “without conscious choice” leading to “discrimination.”
I don’t know how to unpack that. From a FIML point of view, my guess is behaviors that could potentially be identified as “microaggression” according to that definition would be in the range of dozens per day per every person in the world. Maybe more.
An example many readers will remember is Michelle Obama reacting to a customer in Target asking her to hand them something they could not reach.
I tell this story – I mean, even as the first lady – during that wonderfully publicized trip I took to Target, not highly disguised, the only person who came up to me in the store was a woman who asked me to help her take something off a shelf.
If even the president’s wife can get something so ordinary so wrong, you can see the scope of the problem. In the same interview, the president himself mentioned being “mistaken for a waiter.”
Both later downplayed their comments because they had to. Microaggression is an inherently super-ambiguous term open to a multitude of interpretations every time it is used.
In FIML, we find that micro-mistakes are real and dangerous. They are not ignored but addressed immediately because they can be so serious. Relevantly, in my experience with FIML a great many micro-impressions that I form are simply dead wrong. Most of them are wrong. I can’t enter that as evidence because the world does not have enough FIML practitioners for me to do a study on it. However, I do suspect that a great many micro-impressions of or impressions of microaggression are wrong.
Many of us laughed or thought it was ridiculous for Michelle Obama to bristle at having a short person ask her for help because we all have been on one side or the other of an exchange like that and thought nothing of it. I have been mistaken for a store employee or construction worker more than once and never thought anything of it, except maybe to feel slightly flattered that someone thought I looked like I knew what I was doing.
Another problem with the notion of politicizing microaggression (because that is what the term is about) is whose microaggression against whom?
I have strabismus, lazy eye. Even though the condition has been surgically corrected, I still cannot maintain a direct friendly gaze for long periods of time. This means that many people are led to misinterpreting my micro expressions (I start to look down) as me being bored, tired, or not friendly when all that is happening is my eye is so tired it starts to blur and needs to look away.
I know this from years of experience and because some people tell me what they are thinking. One in twenty or twenty-five people have strabismus. Add in other eye conditions with similar problems and you will get much higher percentages. Add hearing problems, attention-deficit problems, autism problems, and so on and you can include most people in the world having difficulties with micro-expressions and how they are being interpreted by others.
If someone from a different culture or race or neighborhood interprets my strabismus as microaggression (boredom with them or condescension toward them rather than simple fatigue), they will get it all wrong. And there is little or nothing I can do about it.
I even tell people about strabismus sometimes. I explain what it does. They say they understand, but very few of them really do. Only very close friends or people who have similar eye problems understand well enough that it stops being an issue with them.
Moreover, strabismus and other eye problems can lead to problems with facial recognition. So the person in the store that asked Michelle Obama for help may have also had facial recognition problems. I have that problem, too, and I seriously doubt that I would recognize Michelle Obama if I saw her in Target.
So, sorry, I don’t have any really good answer to how to understand microaggression or deal with it. On a personal level with friends or FIML partners, micro-impressions are what we want to work with as much as we can. On a societal level, you can hardly do anything about it. A super-smart person might be able to become aware of a good many of the difficulties faced by people in the world, but even that person will miss many of them or misinterpret what they perceive even if they “know” the right thing to do.
At the abstract heart of the problem there is probably a measurement or resolution problem. Simply stated, no person can ever possibly do perfect microanalyses all the time in all situations with all people. Far from it. Thus, it is a sort of “reverse microaggression” to demand or expect that they can or will or should.
I suppose we can and should become more aware of how complex people are and how difficult it is to know even one other person well, or even to know yourself well. But nothing that I can think of will ever relieve us of the difficulty of dealing with the immense number of micro-impressions we all give and receive every minute of every day.
Here is one definition of mindfulness from the Buddha himself:
And what, monks, is the faculty of mindfulness? Herein, monks, a noble disciple is mindful and is endowed with the highest prudence in mindfulness; he is one who remembers and recollects even what is done or said long ago. This, monks, is called the faculty of mindfulness.
— S V 197 (Source)
This short film illustrates another definition of mindfulness:
Mindfulness can mean many things, but central to the definition is deep and abiding awareness of what is actually going on, what is actually being thought and perceived, what is being said and what is being heard. Buddhists practice basic mindfulness in ways shown in the film, but we can also be mindful of how we communicate, how we listen and how we speak.
How can we be mindful of how we listen and speak? One way is to pay attention to ourselves. But if we only pay attention to ourselves, we will become solipsists or narcissists. We can also pay attention to others, but how do we normally do that?
Most people pay attention to others by using heuristics as Anderson Cooper does in the film linked above. He is very sophisticated, smooth, pleasant, and surely a good listener. But what that really is is an act, a professional mixture of American semiotics and American heuristics, slightly individualized in Cooper.
Cooper is not deeply aware of the people he is interviewing, though he may be moved by what they say. At best, he can only be aware of what he hears and how he interprets that. Similarly, the mindfulness master in the film, Jon Kabat-Zinn, is not a mind-reader. He cannot be any more deeply aware of others than Cooper can, or than others can of him. Yes, some people have more life experience or are smarter than others, but this only increases their deep awareness a little bit, if that. It might even lead them to worse deep awareness.
The only way to be deeply aware of another person—to be deeply mindful of what they are saying or hearing—is to ask them. And the only way to do that deeply is to do FIML.
If you just ask in the usual ways and they just answer, you will experience an exchange like the one in the film. Interesting, but there is no profound subjective data coming from either Cooper or Kabat-Zinn.
If we rely exclusively on cultural heuristics like those in the film to interact with our closest friends, we will succeed in interacting with them solely on that level*. And when we are restricted to that level, as most of us are, we cannot be deeply mindful of any other human being.
We can be mindful of what they are wearing what we think they said or meant or felt, but not them. Only FIML gives us deep access, mindful access, to others. And in the sense that how we communicate with others affects how we communicate with ourselves—how we understand ourselves—we can only become deeply aware of ourselves if we practice FIML with at least one other person. FIML might even be called “dynamic mindfulness.”
* Adding quantity—many exchanges with another person—does not fix the problem. Your relationship will look and feel more complex, but it still is not one characterized by deep awareness.
In a previous post (here), we defined idiotics to mean a combination of “idio” and “semiotics.” A person’s idiotics are unique to them and are not the same as the idioitcs of any other person.
Idiotics is a useful term as it allows us to denote the tangled web of meaning and symbology that underlies language and is woven into everything we say or do.
When there is no organic cause for mental illness, we would be right to strongly suspect that the source of the “illness” lies in the individual’s idiotics—the unique web of meaning and sensibility that gives rise to their perceptions, communicative acts, and self-awareness.
Since idiotics underlie language, cognition, and perception and give rise to virtually all acts of communication, a person with disturbed idiotics will also show disturbances in these areas.
Why do we need a separate term—idiotics—to describe mental/emotional problems when existing terms already work well enough?
The reason is the core problem in mental illness without an organic cause is not speech, not communication, not perception, and not cognition per se. The core problem is a person’s uniquely acquired and uniquely interconnected semiotics, their idiotics when these are filled with mistakes.
If we investigate only a person’s experience and extrapolate from that “causes” of their mental illness, we will very often be led astray because we will be attempting to cure a fairly concrete malady by addressing the ambiguities of memory and the falsity of self-assessment through the use of a subjective appraisal based on a general theory. It doesn’t matter that vague statistics can and have been compiled on what kinds of experiences lead to what sorts of mental disturbances, because there are as many exceptions and deviations from these data as there are comformances to them. At best, data of this sort describes correlations. But correlations of what? No one can really say.
If we use a concept like idiotics, we can begin to work with good data that can be called objective by many standards. The gold standard for working with data of this sort is FIML practice and the gold standard of psychological objectivity between two people is the degree to which they can agree on what has just been said or communicated. If both partners agree on what was just said, their standard of objectivity is quite high, probably as good as can be achieved without very sophisticated brain scanning equipment, which does not yet even exist.
When a patient works with a professional analyst, this high degree of objectivity cannot be attained. This is so because the analyst, at best, can only rely on an extrinsic standard of objectivity and this standard is fully subject to the faulty idiotics of the analyst herself. If an analyst tries to avoid this problem by sticking strictly to “objective” extrinsic standards, she will fail to address the subjective, intrinsic idiotics of the patient she is trying to help. She can only communicate with her patient on a useful level by engaging the patient’s idiotics with her own. But there rarely is enough time for this and it is unlikely that patient and analyst will be compatible for this sort of practice.
So what’s an analyst to do? If the patient has a friend they can do FIML with or if such a friend can be found for them, teach them how to do FIML. Check on them often enough to be sure they are doing it correctly. In some cases, advanced instruction can be given in areas of particular interest to the FIML partners if the analyst feels competent to do so.
What about patients who have no friends and for whom no friends can be found? Or patients who are not capable of doing FIML? Patients of this type can and should be treated by the other best practices of the day.
FIML is a practical technique that optimizes communication between partners by removing as much micro ambiguity as possible during real-time interpersonal communication.
FIML will also greatly improve meso and macro understanding between partners and discussions of these levels are of significant importance and cannot be ignored, but the basic FIML technique rests on micro analysis of real-time communication. Please see this post for more on this topic: Micro, meso, and macro levels of human understanding.
Real-time micro communication means communication within just a few seconds. If we are reading we can focus on a word or phrase and think about it as long as we like. If we are listening to someone speak, however, we normally cannot stop them to analyze deeply a particular word choice, a particular expression, a particular tone of voice, or anything else that happens rapidly.
This missing piece in the puzzle of interpersonal communication is of great—I would argue massive—importance because huge mistakes can be and often are made in a single moment.
FIML practice corrects this problem. In other posts we have referred to psychological morphemes, which we have defined as:
The smallest meaningful unit of a psychological response. It is the smallest unit of communication that can give rise to an emotional, psychological, or cognitive reaction.
The theory of FIML claims that psychological morphemes arise quickly and if they are not checked or analyzed can have massive influence on how people hear and think from that point on. This is why the practice of FIML focuses greatly on the initial arising or manifestation of a psychological morpheme. The morpheme may be habitual, having origins in the distant past, or it may have first arisen in the moment just before the FIML query that seeks to understand it.
The important point is that the person in whom the psychological morpheme has arisen, or has just begun to arise, realizes than it has arisen due to something that seems to have originated in the other person, their FIML partner.
This is the reason a basic FIML query is begun—because one partner notices a psychological morpheme arising within and wants to be sure it is correctly based on objective data shared with the partner. If the partner honestly denies the interpretation of the inquirer (who need not say why they are inquiring), then the inquirer will know that the morpheme that has arisen in their mind is baseless, a mistake. By stopping that mistake, they further stop a much larger mistaken psychological or emotional response from taking hold in their mind.
The stopping of a much larger mistaken psychological or emotional response from taking hold in the mind is the point at which FIML practice greatly influences psychological well-being. If we can see from the honest answers of a trusted partner that some of our most basic emotional responses are not justified—are mistakes—we will in most cases experience a rapid extinction of those responses.
In some cases of deep-seated mistaken interpretations, we may need to hear many times that we are mistaken, but extinction will follow just as surely even though it takes longer. FIML can’t cure everything but a great many people who are now dissatisfied or suffering with their emotional or psychological conditions will benefit from FIML practice. With the help of a trusted FIML partner it is easier to extinguish mistaken interpretations than it may seem upon fist hearing of this technique.
In addition to the above, FIML practice itself is interesting and will lead to many enjoyable discussions. Furthermore, FIML practice can also find and extinguish dangerous positive mistaken interpretations. A positive mistaken interpretation is one that feels good but that can lead to dangerous or harmful actions due to overconfidence, false assumptions, and so on.
FIML cannot remove all ambiguity between partners. That may be possible one day with advanced brain scans, but I suspect that even then ambiguity will still be part of our emotional lives. FIML can, however, remove enough ambiguity between partners that they will feel much more satisfied with themselves and with how they communicate with each other. When micro mistakes are largely removed from interpersonal communication, meso and macro emotions and behaviors will no longer be undermined by corrosive subjective states that cannot be analyzed objectively or productively.
- There is external speaking/listening that we can access
- There is external speaking/listening that we cannot access
- There is internal speaking/listening that we can access
- There is internal speaking/listening that we cannot access
It is generally accepted that humans can comprehend things more than they can speak about them. That is, we can work with or get more information from listening than we can actively speak about. We have much greater access to what we receive (hear, read) than what we can output (speak, write).
For example, even though I am not a professional historian, I will be able to listen to a lecture about the Civil War and understand all or most of what I am hearing, but after the lecture I will only be able to output or speak about some parts of it. Another example is second language learners who are virtually always able to comprehend more than they can say. Another example is we can watch someone do something as they explain it, say cook a complex recipe, and understand what they are doing and saying but not be able to do it or explain it ourselves.
These are examples of external speech that we can access through hearing but cannot access as well through speaking. I can understand what you are saying but am not able to explain it to someone else.
An example of external speech that we cannot access through hearing is a very difficult lecture or book on a subject we know nothing about, say higher math or chemistry. Another example might be explaining to an old person how to use a computer if they have never used one before. Even as they try to grasp it, you can see they don’t really understand it well at all.
A more interesting example of external speech that we cannot access well might be the speech of someone who is willing to speak more openly about subjective states than we are. We can hear what they are saying but may not fully comprehend it because we don’t have a model for it. What they are saying may sound weird or inappropriate or even threatening when the truth is they are simply more used to hearing about subjective states and thus more able to speak about them.
These last points are crucial. We can only listen to and deeply comprehend things we have already heard about before. We don’t need to have all the details but we do need to have some sort of general concept of what the person is saying. In this same vein, we can only speak deeply about things we have already heard about, whether through external speech or internal speech. We can listen to others, or read their work (external speech), and from that learn how to communicate their ideas to others. Or we can listen to ourselves, to our internal speech, and from that learn how to communicate our ideas to others.
If a person has no experience—neither external nor internal—with listening to speech about subjective states, they will not be able to speak about their own subjective states and may hardly realize they even have subjective states. If they hear a little external speech about subjective states and do a little internal speaking about them, they will only be able to grasp subjective states to roughly that degree.
In an earlier post (Micro, meso, and macro levels of human understanding), I discussed how most people in the world do not have access to micro levels of understanding of themselves or others. This lack of access to both listening and speaking about micro semiotics forces almost everyone everywhere to confine their speaking and listening to meso and macro levels.
We get our meso and macro levels from TV, media, religion, education, general psychology, etc. But no matter how erudite you are in those media and styles of understanding, you will almost certainly still be highly deficient in micro semiotics. That is, you will not have wide access to or understanding of your own subjectivity because you cannot access micro levels and speak about them. To say nothing of understanding the subjectivity of others.
This post is concerned with the micro, meso, and macro levels of existential semiotics and communicative thought, and how those levels affect human understanding.
- Micro levels are very small units of thought or communication. These can be words, phrases, gestures, etc. and the “psychological morphemes” that accompany them. A psychological morpheme is the smallest unit of an emotional or psychological response.
- Meso levels lie between macro and micro levels. Longer discourse, a sense that people have personalities or egos, and the basic ideas of any culture appear at this level.
- Macro levels are the larger abstract levels that sort of stand above the other two levels. Macro levels might include religious or scientific beliefs, political ideologies, long-term personal goals or strategies.
Most people most of the time socialize on the meso level, often with support from shared macro level beliefs or aims. For most people, the broad outlines of most emotions are defined and conditioned at the meso level. This is the level where the nuts and bolts of convention are found. This is the level that tosses the beach balls of conversation back and forth across the dinner table and that defines those balls. The meso level defines our subculture and how well or badly we conform to it. The meso level is necessary for much of social life and sort of fun, though it is by definition not very detailed or profound. It is something most people can agree on and work with fairly easily for an hour or two at a time.
Many people define themselves mainly on the meso level and judge others by their understanding of this level. Many subcultures become stifling or cloying because meso definitions are crude and tend to leave out the rich subjectivity of individuals. Macro definitions are not all that different from meso ones except that they tend to define group feelings more than meso definitions. Groups band together based on macro level assumptions about ideologies, science, religion, art, style, location, ethnicity, etc.
Since most people are unable to fully access micro levels of communication the rich subjectivity of the individual mind is rarely, if ever, communicated at all and almost never communicated well.
In other fields, micro levels are all important. For example, the invention of the microscope completely changed the way humans see and understand their world. All that was added by the microscope was greater resolution and detail in the visual sphere. From that arose germ theory, material sciences, modern biology, modern medicine, and much more.
Micro levels of communication are basic to how we understand ourselves and others. Poor micro communication skills consign us to communication that occurs only at meso or macro levels. This is a problem because meso and macro levels do not have sufficient detail and also because meso and macro levels become the only tools we have to decide what is going on. When we are forced to account for micro details with the crude tools of meso thought, we will make many mistakes. Eventually we become like the long-term cigarette-smoker whose (micro) alveoli have collapsed, destroying full use of the lungs.
Without the details of the microscope, people for millennia happily drank germ infested water. Without a way to resolve micro levels of communication, people today, as in the past, happily ingest multitudes of micro error—errors that make them ill.
Micro communication errors make us sick because we make many serious mistakes on this level and also because our minds are fully capable of comprehending the sort of detail we can find at the micro level. We speak and listen on many interpersonal levels like crude beasts when we are capable of very delicate and refined understanding.
FIML or a technique similar to it provides a method for grasping micro details. Doing FIML for a long time is like spending a long time using a microscope or telescope. You will start to see everything differently. Detailed micro analyses of interpersonal communication changes our understanding of micro communication and also both the meso and macro levels of existential semiotics and communicative thought. Microscopes allowed us to see germs in water and also to understand that some of those germs can kill us.
Edit 2/26/15: The article linked below is an excellent example of how a single semiotic is functioning differently in different cultures. Well, there is more than one, but the examples are very clear and concrete. The contention that lies behind FIML practice is that all people all of the time hold many idiosyncratic semiotics and that when they communicate, these idiosyncratic semiotics can have a huge effect on how they listen and what they say. Idiosyncrasies may have cultural origins or they may arise from subjective states or simply be arbitrary. The idiosyncratic individual (all people everywhere at all times) is like a mini-culture. FIML practice is done between two idiosyncratic individuals who are close to each other, care about each other, and spend a significant amount of time together. It is designed to help partners understand how their idiosyncrasies can and do cause misunderstandings, some of which may snowball into serious conflicts when at heart there never was much of anything there save different views of the same semiotic.
If you have been studying or reading about FIML but still don’t quite see what is meant by semiotics or how they function in real-world settings, please be sure to read the article liked below and also here. The semiotics of controller design.
A friend sent me an interesting article on The semiotics of controller design of the Sony PlayStation.
His comment on the article:
I thought you would find this interesting. The amount of consideration that goes into something so simple makes it practically impossible to experience anything directly without FIML and meditative insight.
The article discusses the meaning of a couple of signs on PlayStation controllers. It shows how cultural inculcation led Japanese and Americans to understand those signs very differently. So differently, in fact, Sony had to change the buttons (or “localize” them) for the American audience.
Most of us will find the linked article understandable and most of us will be able to appreciate how acculturation can and does lead us to perceive signs and symbols differently.
If you can see this it is but a short step to see that individuals do the same. Each of us perceives or understands signs and symbols in ways that are unique to us. As my friend says, it is “practically impossible to experience anything directly without FIML and meditative insight.”
How could it be otherwise? How can anyone expect to understand and be understood intimately without frequent and extensive discussion of what semiotics mean to them and their partner(s)?
Many people claim they don’t have time for discussions like that, and for some I think that is true. For the rest, I don’t agree.
In any case, before long we will have super-smart robots and brain-to-machine interfaces that will utterly change the way we perceive each other as well as “reality” itself.
When that day comes, we bio-humans will have the time and we will have the inclination to buckle down and do the work needed to really understand each other.
In the future, I expect something like FIML will be a major standard for human-to-human communication. When the machines are miles ahead of us, we will at last relent and really try to understand rather than just manage or control each other.
FIML handles micro-analyses of real-time communication extremely well. In doing this it also reveals to partners how long-standing misinterpretations are affecting their perceptions of self and other(s).
FIML cannot catch everything though. Some misinterpretations begin in a small haze and may never be questioned again.
A concrete example of this type of misinterpretation happened a few days ago. My partner and I were talking about her past. At one point she mentioned that she had taken a prescribed drug for a few weeks to stop the condition we had been discussing.
I casually and almost without noticing it assumed that the drug she had taken was a “psych med” of some sort. After a few days, I noticed that I had formed a vague impression of her during the time she took the drug as being more seriously bothered by her (very minor) condition than she actually was.
So I asked her about it and she replied that it had not been a psych med and that she had never had emotional problems concerning her mild condition. I explained to her how I had come to my conclusion, which was vague but still something I actually had believed.
We discussed the matter for a few minutes and decided that it is a good example of a type of mistake that FIML cannot uncover the moment it arises. FIML works best at uncovering mistakes that are emotionally charged. Her psych med reference was not emotionally charged for me (or her) so my wrong assumption went under my FIML radar.
Mistakes of this type are not always going to be so concrete. If they concern emotions and/or a sense of what something was like for someone, this sort of mistake can be nebulous and dangerously elusive.
For example, if my partner’s story had been told differently and meds had not been part of it, I might easily have mistakenly concluded that she had been unhappy, anxious, or depressed during that period of time. Then that mistake might have gone on to affect how I understand her today. It may have made me think that she is more fragile than she is or that her past is more of a burden to her than it is. None of that would have been true though.
FIML practice can help discover mistakes like this because FIML makes us understand with great clarity how dubious our impressions of others can be, even if we are very close to them. FIML also makes it easier to correct and discuss mistakes of this type as the mechanics of a FIML-type discussion provide many useful tools.
FIML can’t always catch everything though, so partners would do well to search their minds from time to time to see if they can find any false assumptions they may be holding about one other.