WEBVTT - Ep86 "What are emotions?"

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<v Speaker 1>What are emotions? Are they something that happened to you?

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<v Speaker 1>Or are they bodily signals that we interpret? Does everyone

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<v Speaker 1>show emotions in the same way? Are there particular markers

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<v Speaker 1>of the face or body that always mean anger or

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<v Speaker 1>sadness or joy? And what does this have to do

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<v Speaker 1>with Charles Darwin or the truth about facial expressions or

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<v Speaker 1>the movie Inside Out. Welcome to enter Cosmos with me

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<v Speaker 1>David Eagleman. I'm a neuroscientist and an author at Stanford

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<v Speaker 1>and in these episodes we sail deeply into our three

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<v Speaker 1>pound universe to understand why and how our lives look

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<v Speaker 1>the way they do. Today's episode is about emotions. Now,

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<v Speaker 1>to set this up, let's think about emotion versus cognition.

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<v Speaker 1>In the past half century, neuroscience has been buzzing with

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<v Speaker 1>discoveries about cognition, like how we perceive information, how we

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<v Speaker 1>decide that sort of thing, and this has all been

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<v Speaker 1>enhanced by all the recent advances in artificial intelligence. So

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<v Speaker 1>cognition is all about acquiring and using knowledge, recognizing patterns,

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<v Speaker 1>storing and retrieving informations, creating mental representations, but real neural

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<v Speaker 1>networks the ones living inside organisms. They operate in a

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<v Speaker 1>very different context. Organisms are driven by needs and motives

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<v Speaker 1>and pain and emotions. Without these driving all the cognitive

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<v Speaker 1>processes like learning and representing and taking action.

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<v Speaker 2>These would lack purpose or direction.

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<v Speaker 1>In other words, if nothing matters to an organism, there's

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<v Speaker 1>no reason for it to learn or do anything. This

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<v Speaker 1>is why understanding the brain requires us to include emotion,

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<v Speaker 1>not just cognition, and this consideration has given rise to

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<v Speaker 1>a field that we call affective neuroscience, in other words,

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<v Speaker 1>the neuroscience of emotions as a complement to the field

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<v Speaker 1>of cognitive neuroscience.

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<v Speaker 2>So what is.

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<v Speaker 1>Different about these two fields, Well, at least traditionally, neuroscience

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<v Speaker 1>thinks about cognition as representational and involving symbols and computation

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<v Speaker 1>and degrees of accuracy in how well it reflects the world.

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<v Speaker 1>But emotions they don't fit that model. Take something like fear,

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<v Speaker 1>it's not exactly about rep presentation or symbols that it

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<v Speaker 1>doesn't have accuracy, but instead it varies in intensity. If

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<v Speaker 1>emotions are like forces that rise and fall, or they mix,

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<v Speaker 1>or they remain pure, then cognition is maybe more like

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<v Speaker 1>an encyclopedia, something structured and informational. Now These metaphors are imperfect,

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<v Speaker 1>but I'm just using these to tee up the divide

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<v Speaker 1>between cognition and emotion in conventional thinking. Now, why has

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<v Speaker 1>cognition received all the attention in the laboratory.

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<v Speaker 2>Well, it's because we.

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<v Speaker 1>Can build models or artificial neural networks to tackle cognitive

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<v Speaker 1>tasks like chess and go and math problems. It's a

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<v Speaker 1>lot harder to set up clear experiments with emotions, and

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<v Speaker 1>so these have traditionally received a lot less attention in

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<v Speaker 1>the research world. But the thing to note is that

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<v Speaker 1>emotions are much more ancient and at least here to

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<v Speaker 1>span the animal kingdom, while chess games do not, so

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<v Speaker 1>emotions may be more fundamental in brain wiring. So how

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<v Speaker 1>do emotions get studied? Let's start with Charles Darwin. In

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<v Speaker 1>his book The Expression of the Emotion in Man and Animals.

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<v Speaker 2>Which he published in eighteen seventy.

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<v Speaker 1>Two, Darwin proposed that emotions are biological phenomenon. They're deeply

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<v Speaker 1>rooted in our evolutionary history. So he argued that our

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<v Speaker 1>facial expressions of joy or sadness, or anger or fear

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<v Speaker 1>they evolved to communicate essential information to ourselves and others.

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<v Speaker 1>So for example, it makes sense, he argued, for a

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<v Speaker 1>person who is angry to stand tall and loom large

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<v Speaker 1>and glare and tense their muscles.

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<v Speaker 2>These actions prepare them for physical.

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<v Speaker 1>Action, and these actions can also just serve as a

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<v Speaker 1>visual threat of action. So Darwin proposed that he motions

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<v Speaker 1>are survival tools passed down through the generations, like well

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<v Speaker 1>oiled machinery.

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<v Speaker 2>Although its a.

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<v Speaker 1>Side note, he did mention that this appropriateness hypothesis can't

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<v Speaker 1>be the whole story, since a lot of things didn't

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<v Speaker 1>seem to fit, like a person who is sad moping

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<v Speaker 1>around and recreating conversations in his head and feeling drained.

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<v Speaker 1>But we'll come back to this. So the general thing

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<v Speaker 1>that Darwin emphasized is that certain emotions prepare our body

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<v Speaker 1>to do the next thing, and he suggested this was

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<v Speaker 1>universal across the animal kingdom. He said, look, expressions are

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<v Speaker 1>essentially the same across mammalian species, and things can even

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<v Speaker 1>look a little similar between mammals and reptiles and birds,

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<v Speaker 1>like when the animal is afraid or angry or showing

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<v Speaker 1>parental love. So Darwin said, the core emotional operations relevant

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<v Speaker 1>to behavior are evolutionarily highly conserved, so fast forward to

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<v Speaker 1>the twentieth century, and this research gained momentum with researchers

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<v Speaker 1>like Paul Ekman. Ekman went around the world and he

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<v Speaker 1>concluded that he could identify six basic emotions. There was happiness, sadness, anger, fear, disgust,

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<v Speaker 1>and surprise. And these six emotions, he argued, are universal

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<v Speaker 1>whether you are in New York or New Guinea. A

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<v Speaker 1>smile means joy, and if you have a furrowed brow,

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<v Speaker 1>that means worry and so on. And this model of

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<v Speaker 1>basic emotions that are universal, we see this framework everywhere

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<v Speaker 1>around us. You've probably seen the Pixar movie Inside Out,

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<v Speaker 1>which brought emotions to life. You had the characters of

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<v Speaker 1>joy and sadness and anger and fear and disgust, and

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<v Speaker 1>each one was personified as a little being running the

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<v Speaker 1>control panel of a young girl's mind. And it was

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<v Speaker 1>a great movie and it captured the publicma because it

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<v Speaker 1>felt sort of true. Right, these emotions seem like individual

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<v Speaker 1>entities living inside us. They're always there, They're waiting to

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<v Speaker 1>surface and take charge of the control panel. But what

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<v Speaker 1>if I told you that everything you just heard about

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<v Speaker 1>Darwin and Eckman and Inside Out is not really the

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<v Speaker 1>full story about emotions. What if emotions aren't actually universal?

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<v Speaker 1>What if they're not hardwired programs that move us like

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<v Speaker 1>a marionette, but instead something we create and interpret. So

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<v Speaker 1>the story of the neuroscience of emotions really started taking

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<v Speaker 1>a turn with the work of one neuroscientist, Lisa Feldman Barrett.

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<v Speaker 1>She's a professor of psychology at Northeastern University and she

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<v Speaker 1>wrote a book called How Emotions Are Made. Over the years,

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<v Speaker 1>Barrett's work has really challenged everything we thought we knew

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<v Speaker 1>about emotions. In her view, emotions aren't universal biological reflexes.

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<v Speaker 1>They are constructed experiences, shaped by our brains, by our past,

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<v Speaker 1>and by our culture. So I called up Lisa to

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<v Speaker 1>join us here today, and as we're about to see

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<v Speaker 1>her research flips the script. It suggests that your brain

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<v Speaker 1>doesn't feel emotions as much as it predicts them. So

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<v Speaker 1>that wave of joy or that stab of anger, it's

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<v Speaker 1>not a reaction, it's your brain interpreting the signals of

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<v Speaker 1>your body in the context of your situation and your

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<v Speaker 1>life experience. So Lisa, first I want to ask you

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<v Speaker 1>what the classical view is of emotions, and then we're

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<v Speaker 1>going to transition into how you see it and what

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<v Speaker 1>your research has revealed.

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<v Speaker 2>So let's start with the classical view.

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<v Speaker 1>What is any student can learn in their psychology or

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<v Speaker 1>neuroscience textbook about emotions.

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<v Speaker 3>Right, So you open up an intro textbook, or you

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<v Speaker 3>could even open up a Harvard Business Review or often

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<v Speaker 3>even read the newspaper, and what you see is a

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<v Speaker 3>view that humans are born with six somewhere between six

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<v Speaker 3>and some I don't know, twelve fifteen circuits, one for

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<v Speaker 3>each type of emotion, Anger said, fear discussed. You know,

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<v Speaker 3>the different scientists disagree on how many there are, but

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<v Speaker 3>the ideas that you have these inborn emotions, something happens

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<v Speaker 3>in the world triggers one of them, and you make

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<v Speaker 3>a universal facial expression to express the state. Your body

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<v Speaker 3>changes to express the physical state that is characteristic of

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<v Speaker 3>that emotion, and you are likely to perform a specific behavior. So,

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<v Speaker 3>for example, if your fear circuit is triggered, you'll make

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<v Speaker 3>a wide eyed, gasping face, which is supposed to be

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<v Speaker 3>universe soul. Everybody around the world is supposed to make

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<v Speaker 3>that face when they're afraid, and recognize that as an

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<v Speaker 3>expression of fear. Your heart rate is supposed to race,

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<v Speaker 3>and you're supposed to be likely to flee or freeze

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<v Speaker 3>or make some kind of characteristic movement.

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<v Speaker 4>So that's a bit of a caricature, but not that much.

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<v Speaker 3>That's that is actually the view that a lot of

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<v Speaker 3>people still hold.

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<v Speaker 1>Actually, And when you started graduate school, I assume you

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<v Speaker 1>felt that was the right model as well. That's what

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<v Speaker 1>you were taught, and so you started doing some research

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<v Speaker 1>and what happened there?

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<v Speaker 3>Yeah, So I wasn't even doing research on emotion, David.

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<v Speaker 3>I started graduate school doing research on something else. But

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<v Speaker 3>I had to measure emotion, and I was measuring emotion

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<v Speaker 3>the way a lot of psychologists do, which is to

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<v Speaker 3>ask people, how are you feeling? And what I did

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<v Speaker 3>was I, instead of, you know, analyzing what people say,

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<v Speaker 3>I looked at the statistical structure of what they said.

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<v Speaker 3>So instead of just averaging the ratings and saying, oh,

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<v Speaker 3>this person is, you know, reporting sadness or fear, I

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<v Speaker 3>looked at the whole pattern of their reports. And I

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<v Speaker 3>found people on average don't distinguish between feelings of sadness

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<v Speaker 3>and fear and discuss. They basically group like all the

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<v Speaker 3>negative emotion words together to report I feel terrible and

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<v Speaker 3>all the positive words to I feel great, So I

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<v Speaker 3>feel good, I feel bad, I feel comfortable, I feel uncomfortable.

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<v Speaker 4>That's generally, on average, what it looked like.

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<v Speaker 3>And I thought, well, everybody knows there are universal expressions

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<v Speaker 3>for emotion, and everybody knows that there are these physical patterns,

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<v Speaker 3>you know, for different emotion categories, and eventually, you know,

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<v Speaker 3>everyone knows there are different circuits in the brain. So

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<v Speaker 3>I should be able to objectively measure somebody's emotional state

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<v Speaker 3>and then I can compare that to their reports. Because

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<v Speaker 3>it turned out but when I looked a little closer,

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<v Speaker 3>I could see that actually, on average, it looks like

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<v Speaker 3>people aren't distinguishing, but some people distinguish pretty well, and

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<v Speaker 3>other people, you know, use anger said and fearful to

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<v Speaker 3>mean are synonyms. So I thought, well, I can just

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<v Speaker 3>figure out like who's reporting accurately and who isn't. And

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<v Speaker 3>I thought, you know, not being an expert in emotion

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<v Speaker 3>and also having the exuberance and unrealistic expectations of a

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<v Speaker 3>graduate student, I thought, oh, this will just take me

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<v Speaker 3>a couple of months, Like, I'll figure it out and

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<v Speaker 3>then I'll be able to objectively, you know, measure emotion

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<v Speaker 3>I'll move on and it'll be great.

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<v Speaker 4>And that is not what happened.

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<v Speaker 2>So what did you find.

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<v Speaker 3>I've went to the literature because like probably you and

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<v Speaker 3>almost everybody I know, we were all taught that each

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<v Speaker 3>emotion category that is anger, is a category of instances.

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<v Speaker 3>So we were taught that there are certain categories that

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<v Speaker 3>are universal and should have objective markers. So I started

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<v Speaker 3>with the face because everyone knows that Charles Darwin. I

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<v Speaker 3>mean when I say everyone, I mean you know, scientists

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<v Speaker 3>know Charles Darwin wrote a book called The Expression of

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<v Speaker 3>the Emotions in Man and Animals, and he claimed that

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<v Speaker 3>there were these universal expressions. And so I went to

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<v Speaker 3>the literature and I started to read, and what I

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<v Speaker 3>discovered was that if you just read the introduction of

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<v Speaker 3>papers and you read the discussion section of the papers,

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<v Speaker 3>there are lots of claims about universal expressions.

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<v Speaker 4>But if you actually look at.

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<v Speaker 3>The results and you read you sort of dig into

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<v Speaker 3>the results, you don't see anything which looks like universal expressions.

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<v Speaker 3>Actually what you see is real variations. I'll give an

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<v Speaker 3>example of a recent meta analysis. So this is a

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<v Speaker 3>statistical summary of you know, hundreds of studies. Right, people

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<v Speaker 3>on average scowl when they're angry. Scowling is the supposed

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<v Speaker 3>universal expression of anger. People scowl when they're angry about

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<v Speaker 3>thirty five percent of the time, so that's more than chance,

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<v Speaker 3>and therefore it will get you a good publication if

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<v Speaker 3>you report that finding. But that means sixty five percent

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<v Speaker 3>of the time people are doing something else that is

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<v Speaker 3>meaningful with their face when they're angry, and other research

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<v Speaker 3>suggests that about half the time when people scowl, they're

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<v Speaker 3>not angry. They're feeling something else, and oftentimes it's not

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<v Speaker 3>an emotion.

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<v Speaker 4>And if you combine that with.

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<v Speaker 3>Evidence from people who live in remote cultures who have

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<v Speaker 3>less access to Western values and norms for emotion, what

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<v Speaker 3>you see is that there's nothing that looks like universality

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<v Speaker 3>for anger or for any category that's ever been studied.

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<v Speaker 3>So scowling and anger is certainly one set of facial

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<v Speaker 3>movements that people make in the West when they're angry,

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<v Speaker 3>but it doesn't come anywhere close to having the reliability

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<v Speaker 3>or specificity that we would need to see for a

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<v Speaker 3>universal expression. And I'll just say that in my lab,

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<v Speaker 3>we were very fortunate to be able to visit Tanzania

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<v Speaker 3>and work with members of the Hudsa hunter gatherer culture.

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<v Speaker 3>And we basically took six emotion categories that don't exist

0:15:32.800 --> 0:15:37.200
<v Speaker 3>in English. They don't exist in Hadzane either. They have

0:15:37.400 --> 0:15:40.840
<v Speaker 3>never been claimed to be universal, and then we just

0:15:40.960 --> 0:15:43.800
<v Speaker 3>made up expressions for them, like literally, we sat around

0:15:43.800 --> 0:15:47.680
<v Speaker 3>a table just made up expressions for them. We pretested

0:15:47.720 --> 0:15:51.800
<v Speaker 3>them with American subjects. To make sure that American subjects

0:15:51.800 --> 0:15:56.240
<v Speaker 3>thought these were reasonable expressions of these emotions, we had

0:15:56.240 --> 0:15:58.280
<v Speaker 3>to tell them what the emotion was, you know, like

0:15:58.760 --> 0:16:01.880
<v Speaker 3>there were one emotion category it was gigle, which is

0:16:02.080 --> 0:16:05.880
<v Speaker 3>the desire to squeeze a baby's cheeks, you know, like

0:16:05.920 --> 0:16:08.240
<v Speaker 3>when you see a really cute baby and you just like,

0:16:08.360 --> 0:16:11.560
<v Speaker 3>So there was and then we plopped it into the

0:16:11.560 --> 0:16:16.720
<v Speaker 3>method that everybody uses when they do these cross cultural studies,

0:16:16.760 --> 0:16:21.160
<v Speaker 3>and the method produced evidence that five of the six

0:16:21.200 --> 0:16:25.560
<v Speaker 3>of these categories were universal. So what I'm saying here

0:16:25.680 --> 0:16:30.520
<v Speaker 3>is that there's a method that scientists are using that

0:16:30.600 --> 0:16:36.920
<v Speaker 3>basically is teaching people what the right answers are. But

0:16:37.000 --> 0:16:40.480
<v Speaker 3>the basic answer here is that for every claim of

0:16:40.520 --> 0:16:45.560
<v Speaker 3>a universal marker or signature for emotion, if you just

0:16:45.640 --> 0:16:48.400
<v Speaker 3>look closely and you start to poke a little bit

0:16:48.560 --> 0:16:51.520
<v Speaker 3>at the research. You know, it's like a house of cards,

0:16:51.560 --> 0:16:53.720
<v Speaker 3>it sort of falls apart, and instead what you see

0:16:54.120 --> 0:16:59.320
<v Speaker 3>is that variation is the norm, meaning you, David, probably

0:16:59.360 --> 0:17:03.359
<v Speaker 3>do many things when you're anger. You probably sometimes feel unpleasant,

0:17:03.360 --> 0:17:06.320
<v Speaker 3>and sometimes you probably might even feel pleasant. You know,

0:17:06.400 --> 0:17:10.040
<v Speaker 3>your body probably does many things in anger. It's not random.

0:17:10.119 --> 0:17:13.720
<v Speaker 3>It's structured by the situation, and that leads us to

0:17:13.720 --> 0:17:16.479
<v Speaker 3>ask a whole set of different questions about emotion.

0:17:30.800 --> 0:17:33.760
<v Speaker 1>So when we think about an emotion like anger, it's

0:17:33.800 --> 0:17:35.639
<v Speaker 1>not that there's one thing going on. It's not as

0:17:35.680 --> 0:17:39.640
<v Speaker 1>though I have an anger circuit. So instead, there are

0:17:40.000 --> 0:17:42.960
<v Speaker 1>lots of ways that I might express that based on

0:17:43.160 --> 0:17:46.440
<v Speaker 1>the context that I'm in. Can you give an example

0:17:46.480 --> 0:17:47.720
<v Speaker 1>of that? Sure?

0:17:47.840 --> 0:17:49.240
<v Speaker 4>Have you ever laughed in anger?

0:17:49.800 --> 0:17:52.360
<v Speaker 1>I don't remember if I've ever laughed at anger. It's

0:17:52.560 --> 0:17:55.720
<v Speaker 1>possibly what would be a situation where someone might do that.

0:17:56.320 --> 0:17:56.920
<v Speaker 4>I think.

0:17:58.280 --> 0:18:02.880
<v Speaker 3>People laugh in anger when they're insulted in some way,

0:18:03.040 --> 0:18:08.679
<v Speaker 3>and they cry in anger. I've certainly cried in anger.

0:18:09.160 --> 0:18:14.359
<v Speaker 3>People sit stoically in plot the demise of their enemy.

0:18:14.440 --> 0:18:18.199
<v Speaker 3>In anger, they make no expression whatsoever. I mean, you know,

0:18:18.280 --> 0:18:20.280
<v Speaker 3>I'm sure you've been in a faculty meeting where you've

0:18:20.280 --> 0:18:23.880
<v Speaker 3>done that. I certainly have had my moments. I think

0:18:23.880 --> 0:18:26.040
<v Speaker 3>if you look to the literature, what you see is

0:18:26.080 --> 0:18:28.640
<v Speaker 3>that people do all kinds of things in anger. Heart

0:18:28.680 --> 0:18:30.879
<v Speaker 3>rate can go up, it can go down, blood pressure

0:18:30.920 --> 0:18:33.800
<v Speaker 3>can go up, it can go down, it can stay

0:18:33.800 --> 0:18:36.679
<v Speaker 3>the same. There's not a single pattern. And when it

0:18:36.680 --> 0:18:39.760
<v Speaker 3>comes to the brain, there is no single circuit for

0:18:40.240 --> 0:18:42.639
<v Speaker 3>anger or sadness or fear. It's not even like there

0:18:42.640 --> 0:18:46.000
<v Speaker 3>are multiple circuits. What you see in the brain is

0:18:46.000 --> 0:18:50.800
<v Speaker 3>that there are ingredients or components that work together. So

0:18:51.480 --> 0:18:55.720
<v Speaker 3>anger is a whole brain state. It's not a single circuit.

0:18:55.840 --> 0:18:59.320
<v Speaker 3>In fact, any research that claims to have identified a

0:18:59.480 --> 0:19:04.679
<v Speaker 3>distinct circuit for an emotion is usually equating an emotion

0:19:04.800 --> 0:19:08.359
<v Speaker 3>with a specific action. So when you read research that

0:19:08.440 --> 0:19:11.760
<v Speaker 3>talks about the fear circuit, they mean the circuit in

0:19:11.880 --> 0:19:17.400
<v Speaker 3>animals when the animal freezes. Really careful research shows, for example,

0:19:17.480 --> 0:19:20.440
<v Speaker 3>if you place a rat in a testing box and

0:19:20.840 --> 0:19:25.679
<v Speaker 3>you expose the rat to us tone and then a

0:19:25.680 --> 0:19:29.880
<v Speaker 3>foot shock, eventually the rat will come to freeze when

0:19:29.920 --> 0:19:33.119
<v Speaker 3>it hears the tone. This is what scientists refer to

0:19:33.160 --> 0:19:38.240
<v Speaker 3>as learned fear, so they're equating a freezing behavior to fear,

0:19:38.680 --> 0:19:41.520
<v Speaker 3>and then they look for the circuit for that freezing behavior,

0:19:41.680 --> 0:19:44.240
<v Speaker 3>and then they call it the circuit for fear. The

0:19:44.320 --> 0:19:48.320
<v Speaker 3>really interesting thing is that recent research, for example, will

0:19:48.800 --> 0:19:51.919
<v Speaker 3>train a rat in the way that we just discussed,

0:19:52.600 --> 0:19:58.440
<v Speaker 3>mark the neurons that increase their firing, and then reactivate

0:19:58.480 --> 0:20:04.440
<v Speaker 3>those neurons opt genetically with light, and then they look

0:20:04.640 --> 0:20:08.080
<v Speaker 3>throughout the entire brain, Well, what else is being so

0:20:08.200 --> 0:20:10.840
<v Speaker 3>not just looking at the you know, the circuit, like

0:20:10.920 --> 0:20:14.119
<v Speaker 3>let's say the little subcortical circuit that they might be

0:20:14.119 --> 0:20:15.840
<v Speaker 3>interested in, but they look at through the whole brain

0:20:15.880 --> 0:20:17.680
<v Speaker 3>and what you see is that there's actually a whole

0:20:17.720 --> 0:20:22.640
<v Speaker 3>brain ensemble of neurons which are increasing their firing. Two

0:20:22.720 --> 0:20:26.080
<v Speaker 3>interesting things to me in this body of work. Oftentimes

0:20:26.080 --> 0:20:29.680
<v Speaker 3>scientists think the fear circuit is in neurons in this

0:20:29.800 --> 0:20:33.359
<v Speaker 3>little area called the amygdala, which is deep inside the

0:20:33.400 --> 0:20:39.399
<v Speaker 3>temper lobe of a vertebrate brain. If you reactivate the

0:20:39.440 --> 0:20:42.439
<v Speaker 3>neurons in the amygdala and you bring up this whole

0:20:42.800 --> 0:20:46.400
<v Speaker 3>brain wide ensemble of neurons, but you interfere with the

0:20:46.440 --> 0:20:50.520
<v Speaker 3>firing of the other neurons, including in the cerebral cortex,

0:20:50.600 --> 0:20:55.719
<v Speaker 3>you don't get freezing behavior. So it's the whole ensemble

0:20:55.880 --> 0:20:59.720
<v Speaker 3>that's producing that behavior, not just the neurons in the

0:21:00.520 --> 0:21:03.320
<v Speaker 3>But even more so, what's interesting is that if you

0:21:03.720 --> 0:21:07.480
<v Speaker 3>put the animal in a different box, one that doesn't

0:21:07.560 --> 0:21:11.280
<v Speaker 3>look very much like the box in which it learned

0:21:11.280 --> 0:21:14.920
<v Speaker 3>to freeze, those neurons that you've activated are part of

0:21:14.960 --> 0:21:21.880
<v Speaker 3>a different ensemble, and no freezing behavior happens. So you've

0:21:21.920 --> 0:21:25.400
<v Speaker 3>got this situation where the neurons in question are clearly

0:21:25.440 --> 0:21:28.159
<v Speaker 3>doing something, but whatever they're doing, they're working in a

0:21:28.280 --> 0:21:33.080
<v Speaker 3>larger group, So their psychological meaning is related or relational

0:21:33.200 --> 0:21:38.160
<v Speaker 3>or dependent on that group. And it's very context sensitive,

0:21:38.960 --> 0:21:44.080
<v Speaker 3>and it's just explaining freezing behavior. It's not explaining all

0:21:44.080 --> 0:21:47.399
<v Speaker 3>the other things that animals do in fear. This is

0:21:47.480 --> 0:21:50.600
<v Speaker 3>just one thing they do in a particular kind of context.

0:21:50.960 --> 0:21:53.000
<v Speaker 1>So when you look in a movie like Inside Out

0:21:53.400 --> 0:21:55.879
<v Speaker 1>and you've got these different emotions and they hit a

0:21:55.920 --> 0:21:59.840
<v Speaker 1>button and cause some behavior, what your research has shown

0:21:59.840 --> 0:22:02.280
<v Speaker 1>for a few decades now is that it doesn't seem

0:22:02.320 --> 0:22:06.399
<v Speaker 1>to be the right explanation for emotion. Why do you

0:22:06.400 --> 0:22:10.080
<v Speaker 1>think that view is so popular? And more importantly, what

0:22:10.240 --> 0:22:12.840
<v Speaker 1>is your theory about constructed emotions?

0:22:12.880 --> 0:22:13.840
<v Speaker 2>Explain that to us.

0:22:14.240 --> 0:22:16.359
<v Speaker 3>Yeah, well, first, can I just say about Inside Out.

0:22:16.560 --> 0:22:18.760
<v Speaker 3>I have to say I've seen both movies and I

0:22:19.240 --> 0:22:22.200
<v Speaker 3>love them. I think they're totally fun. They have really

0:22:22.240 --> 0:22:27.600
<v Speaker 3>really clever metaphors that I love, and I think in

0:22:27.640 --> 0:22:30.000
<v Speaker 3>the second movie, I particularly loved on Wei.

0:22:30.600 --> 0:22:31.880
<v Speaker 4>I just love that character.

0:22:32.240 --> 0:22:35.760
<v Speaker 3>But what I'll say is that I also really like

0:22:36.280 --> 0:22:39.679
<v Speaker 3>Roadrunner and Wiley Coyote cartoons, but I don't think that

0:22:39.720 --> 0:22:42.399
<v Speaker 3>I can learn physics from it. So the idea that

0:22:42.440 --> 0:22:46.200
<v Speaker 3>you could learn neuroscience, the neuroscience of emotion from a cartoon,

0:22:46.920 --> 0:22:51.280
<v Speaker 3>and particularly from Pixar that can put emotions into cockroaches

0:22:51.400 --> 0:22:55.560
<v Speaker 3>and cars, and you know, they're so clever, right. I

0:22:55.600 --> 0:22:58.639
<v Speaker 3>think there's nothing wrong with what Pixar did. It's it,

0:22:58.800 --> 0:23:01.960
<v Speaker 3>but the marketing is is pretty problematic.

0:23:02.000 --> 0:23:04.080
<v Speaker 4>And I also want to point out that you just

0:23:04.160 --> 0:23:05.439
<v Speaker 4>watch any single one.

0:23:05.280 --> 0:23:10.400
<v Speaker 3>Of those characters, anger or embarrassment, any of them, and they.

0:23:10.280 --> 0:23:10.920
<v Speaker 4>Show a rate.

0:23:11.040 --> 0:23:14.480
<v Speaker 3>They have a range of emotions, they display a range

0:23:14.480 --> 0:23:17.680
<v Speaker 3>of expressions. If they only ever did their one thing,

0:23:17.800 --> 0:23:20.560
<v Speaker 3>it would be a really boring movie.

0:23:20.840 --> 0:23:25.159
<v Speaker 1>Yeah, so tell us about your theory of constructed emotion

0:23:25.560 --> 0:23:28.000
<v Speaker 1>and what the right way is to think.

0:23:27.840 --> 0:23:30.160
<v Speaker 3>About this, Well, I don't know if it's the right way,

0:23:30.200 --> 0:23:33.199
<v Speaker 3>but it's certainly a different way, and I think a

0:23:33.240 --> 0:23:36.399
<v Speaker 3>way that's more justified by the available evidence. And so

0:23:37.080 --> 0:23:39.520
<v Speaker 3>I'll say that for a long time I didn't have

0:23:39.560 --> 0:23:44.320
<v Speaker 3>a theory. I just was trying to learn. You know,

0:23:44.359 --> 0:23:47.480
<v Speaker 3>we're faced with a paradox, really, and that is that

0:23:48.320 --> 0:23:53.520
<v Speaker 3>there's no single biological marker or pattern of biological markers

0:23:54.119 --> 0:23:59.120
<v Speaker 3>that like, no biomarkers for any category of emotion. Yet

0:23:59.520 --> 0:24:05.080
<v Speaker 3>when I I'm angry, I feel angry, and I don't

0:24:05.119 --> 0:24:09.399
<v Speaker 3>feel sad or happy or you know, I have an

0:24:09.440 --> 0:24:14.120
<v Speaker 3>immediate reaction and I don't think about why I'm having

0:24:14.200 --> 0:24:15.560
<v Speaker 3>it or which one I'm having.

0:24:15.920 --> 0:24:18.040
<v Speaker 4>And pretty much.

0:24:17.840 --> 0:24:21.560
<v Speaker 3>People, you know, that's their experience. They feel like emotions

0:24:21.640 --> 0:24:26.040
<v Speaker 3>happen to them. It feels like something's being triggered. So

0:24:26.600 --> 0:24:31.240
<v Speaker 3>you've got the subjective experiences of certainty.

0:24:31.960 --> 0:24:33.320
<v Speaker 4>And then on the other hand.

0:24:33.359 --> 0:24:36.040
<v Speaker 3>You've got this biological question of like, well, they're no

0:24:36.160 --> 0:24:42.399
<v Speaker 3>markers anywhere. Plus what you have is tremendous variation across cultures,

0:24:42.640 --> 0:24:45.520
<v Speaker 3>just even in the categories that exist. So not all

0:24:45.520 --> 0:24:48.480
<v Speaker 3>the categories that we think of as basic in English

0:24:48.560 --> 0:24:51.960
<v Speaker 3>actually exist in other languages, and there are many other

0:24:52.040 --> 0:24:55.160
<v Speaker 3>categories that are basic for other languages that don't exist

0:24:55.160 --> 0:24:57.679
<v Speaker 3>in our language. So how do you account for all

0:24:57.720 --> 0:25:01.200
<v Speaker 3>of this in one theory? This this was a puzzle

0:25:01.280 --> 0:25:03.480
<v Speaker 3>to me for a really long time. So what I

0:25:03.480 --> 0:25:07.000
<v Speaker 3>did is I started to study brain evolution. So how

0:25:07.000 --> 0:25:10.320
<v Speaker 3>did brains evolve and how are they structured? And how

0:25:10.320 --> 0:25:13.560
<v Speaker 3>do they work? So instead of doing what most scientists

0:25:13.600 --> 0:25:16.919
<v Speaker 3>do is they say, okay, well, I'm I'm really interested

0:25:16.960 --> 0:25:19.040
<v Speaker 3>in anger, fear, sadness, so I'm going to go looking

0:25:19.080 --> 0:25:21.520
<v Speaker 3>for the physical basis of those emotions in the brain

0:25:21.600 --> 0:25:24.240
<v Speaker 3>or in the body. I started with the brain and

0:25:24.320 --> 0:25:27.040
<v Speaker 3>body and said, okay, well, to the best of our knowledge,

0:25:27.040 --> 0:25:29.400
<v Speaker 3>how did a brain like ours evolve, How does it work,

0:25:29.480 --> 0:25:32.960
<v Speaker 3>how is it structured, what's its anatomy? And then how

0:25:33.040 --> 0:25:35.480
<v Speaker 3>is it, you know, communicating with the body. And then,

0:25:36.160 --> 0:25:39.880
<v Speaker 3>given that we have that kind of biology, how could

0:25:39.960 --> 0:25:43.800
<v Speaker 3>it be creating the instances or the events that we

0:25:43.880 --> 0:25:47.479
<v Speaker 3>experience as emotion. And I came up with a really

0:25:47.600 --> 0:25:51.680
<v Speaker 3>different set of hypotheses that required a really different way

0:25:51.720 --> 0:25:55.560
<v Speaker 3>of doing science. And it's a little more complicated. Then

0:25:55.720 --> 0:25:57.399
<v Speaker 3>you've got a circuit in your brain that you were

0:25:57.440 --> 0:25:59.960
<v Speaker 3>born with the triggers and then produces a you know,

0:26:00.359 --> 0:26:05.680
<v Speaker 3>an emotion, prototypical motion, and the theory goes something like this,

0:26:06.200 --> 0:26:10.760
<v Speaker 3>Your brain's most important job is regulating your body. It's

0:26:10.800 --> 0:26:14.919
<v Speaker 3>not to think or feel or see even it's to

0:26:15.040 --> 0:26:18.480
<v Speaker 3>regulate the systems of your body in a metabolically efficient way.

0:26:19.040 --> 0:26:23.040
<v Speaker 3>That's actually the basis of everything your brain does, and

0:26:23.200 --> 0:26:26.600
<v Speaker 3>anything you see or feel, or hear or think is

0:26:26.600 --> 0:26:28.280
<v Speaker 3>in the service of that regulation.

0:26:29.400 --> 0:26:33.280
<v Speaker 4>So that's the first piece. Your brain is part of

0:26:33.280 --> 0:26:34.000
<v Speaker 4>this regulation.

0:26:34.119 --> 0:26:38.960
<v Speaker 3>It's always receiving signals from the body and signals from

0:26:38.960 --> 0:26:43.040
<v Speaker 3>the world. So every experience you have, every action you take,

0:26:44.200 --> 0:26:47.960
<v Speaker 3>is some combination of what's inside your brain and what's

0:26:48.160 --> 0:26:51.800
<v Speaker 3>outside your brain coming to the sensory surfaces of your body.

0:26:52.520 --> 0:26:55.119
<v Speaker 3>So your brain's always regulating your body. Your body is

0:26:55.160 --> 0:26:58.359
<v Speaker 3>always sending sensory signals back to your brain to report

0:26:58.440 --> 0:27:03.240
<v Speaker 3>on the sensory constantquences of those movements inside your body,

0:27:03.240 --> 0:27:06.960
<v Speaker 3>your heart beating, your lungs expanding, whatever. But also you're

0:27:07.000 --> 0:27:12.800
<v Speaker 3>always receiving sensory signals from the surfaces, sensory surfaces that

0:27:12.840 --> 0:27:16.080
<v Speaker 3>we think of as exte receptive signals The interesting thing

0:27:16.640 --> 0:27:21.439
<v Speaker 3>is that these signals from the brain's perspective are ambiguous

0:27:21.920 --> 0:27:25.800
<v Speaker 3>because the brain is trapped in a dark, silent box

0:27:26.400 --> 0:27:30.239
<v Speaker 3>called your skull, and these signals are the outcomes of

0:27:30.280 --> 0:27:33.199
<v Speaker 3>some set of changes in the body and in the

0:27:33.200 --> 0:27:36.119
<v Speaker 3>world that the brain has no access to. Right So,

0:27:36.320 --> 0:27:40.080
<v Speaker 3>like a loud bang could be a door slamming, a

0:27:40.119 --> 0:27:43.720
<v Speaker 3>car backfiring, or a gunshot, what your brain will do

0:27:43.840 --> 0:27:46.399
<v Speaker 3>to keep itself alive and well is very different in

0:27:46.440 --> 0:27:49.760
<v Speaker 3>those circumstances. So how does it know? And the answer

0:27:49.800 --> 0:27:52.680
<v Speaker 3>is it has to guess. This is what what philosophers

0:27:52.680 --> 0:27:56.439
<v Speaker 3>call an inverse problem. And you know where you receive

0:27:56.520 --> 0:27:58.359
<v Speaker 3>the outcome, but you don't know the cause. You have

0:27:58.400 --> 0:28:00.480
<v Speaker 3>to guess at the cause. And what does the brain

0:28:00.720 --> 0:28:05.239
<v Speaker 3>used to guess? It uses past experience. It's remembering, and

0:28:05.359 --> 0:28:08.960
<v Speaker 3>you don't experience yourself remembering. But basically your brain is

0:28:09.000 --> 0:28:12.399
<v Speaker 3>remembering a bunch of instances from the past that are

0:28:12.440 --> 0:28:15.120
<v Speaker 3>similar to the present. A bunch of things which are

0:28:15.119 --> 0:28:17.399
<v Speaker 3>similar is called a category.

0:28:17.880 --> 0:28:18.920
<v Speaker 4>So your brain's.

0:28:18.600 --> 0:28:24.280
<v Speaker 3>Basically using the past to construct categories in the moment

0:28:24.920 --> 0:28:29.760
<v Speaker 3>that will allow it to prepare action. The interesting thing

0:28:29.920 --> 0:28:34.600
<v Speaker 3>is that research suggests the brain is functioning predictively, which

0:28:34.640 --> 0:28:39.200
<v Speaker 3>means the guest starts before the sensory signals arrive. So

0:28:39.320 --> 0:28:42.640
<v Speaker 3>if we were to stop time right now, your brain

0:28:42.760 --> 0:28:45.880
<v Speaker 3>is modeling that what it believes to be the sensory

0:28:45.920 --> 0:28:49.200
<v Speaker 3>state of your body and the sensory conditions of the world,

0:28:49.600 --> 0:28:53.440
<v Speaker 3>and based on that it's remembering. It's reinstating a bunch

0:28:53.480 --> 0:28:58.080
<v Speaker 3>of partial representations a category that's similar to the present

0:28:58.560 --> 0:29:02.040
<v Speaker 3>as a way of preparing the regulation of the body,

0:29:02.080 --> 0:29:04.840
<v Speaker 3>anticipating the needs of the body, and preparing to meet

0:29:04.880 --> 0:29:08.000
<v Speaker 3>those needs before they arise, so that movements can occur

0:29:08.600 --> 0:29:13.480
<v Speaker 3>like eye movements or muscle movements, and the consequences of

0:29:13.520 --> 0:29:18.600
<v Speaker 3>those movements are the predicted sensory inputs that are arriving

0:29:18.680 --> 0:29:21.360
<v Speaker 3>from the sensory surfaces, and so the brain is comparing

0:29:21.440 --> 0:29:28.920
<v Speaker 3>those and the result is your experience. So what's interesting

0:29:28.920 --> 0:29:31.640
<v Speaker 3>about this perspective is a couple of things. One is

0:29:31.640 --> 0:29:34.400
<v Speaker 3>that it's not like you see something and then react

0:29:34.440 --> 0:29:37.840
<v Speaker 3>to it and then move Perception is a consequence of

0:29:38.160 --> 0:29:41.600
<v Speaker 3>movement preparation, not the other way around. The brain is

0:29:41.640 --> 0:29:46.600
<v Speaker 3>functioning predictively, even though it creates experiences of the world

0:29:46.680 --> 0:29:50.600
<v Speaker 3>as if it's reacting to the world. So it's there's

0:29:50.640 --> 0:29:53.680
<v Speaker 3>a real puzzle here, which is why would a brain

0:29:54.320 --> 0:29:59.360
<v Speaker 3>function predictively but create experiences of reactions. Nobody knows the

0:29:59.400 --> 0:30:03.160
<v Speaker 3>answer to that question. And the way that emotions are

0:30:03.200 --> 0:30:07.480
<v Speaker 3>constructed are the way that every psychological feature is constructed.

0:30:08.160 --> 0:30:13.040
<v Speaker 3>There's no specific set of mechanisms to emotion that would

0:30:13.120 --> 0:30:16.480
<v Speaker 3>be different from cognition or perception or attention or what

0:30:16.640 --> 0:30:16.920
<v Speaker 3>have you.

0:30:17.520 --> 0:30:17.600
<v Speaker 4>Do.

0:30:17.640 --> 0:30:21.280
<v Speaker 1>You think of emotion as being sort of a wider

0:30:21.400 --> 0:30:24.680
<v Speaker 1>angle lens on a situation. So when I think about cognition,

0:30:25.160 --> 0:30:27.440
<v Speaker 1>it feels like, Okay, what's the next chess move I'm

0:30:27.480 --> 0:30:29.680
<v Speaker 1>going to make, and I'm really focused on something. Emotion

0:30:30.440 --> 0:30:32.320
<v Speaker 1>sometimes feels to me like, you know, give me the

0:30:32.360 --> 0:30:34.680
<v Speaker 1>wider view of what's happening here. Is this a good situation?

0:30:34.760 --> 0:30:35.640
<v Speaker 1>This is a bad situation.

0:30:36.200 --> 0:30:40.520
<v Speaker 3>I think that things like cognition and emotion and attention

0:30:40.720 --> 0:30:44.400
<v Speaker 3>and perception are features of a brain state. I think

0:30:44.400 --> 0:30:48.240
<v Speaker 3>if there are features that happen to be very salient,

0:30:48.800 --> 0:30:51.680
<v Speaker 3>then we call the event a thought or a memory,

0:30:51.880 --> 0:30:55.440
<v Speaker 3>or an emotion or a perception. But I think about

0:30:55.480 --> 0:31:02.280
<v Speaker 3>the brain holistically as a dynamical system, a system of

0:31:02.360 --> 0:31:07.920
<v Speaker 3>neurons and other bits and bobs that moves from state

0:31:07.960 --> 0:31:11.520
<v Speaker 3>to state to state, and or you could say traverses

0:31:11.560 --> 0:31:14.120
<v Speaker 3>of state space, you know, like it always is in

0:31:14.160 --> 0:31:17.200
<v Speaker 3>a state and the nature of the state changes. So

0:31:17.520 --> 0:31:22.160
<v Speaker 3>I think about emotions as you know, for example, your

0:31:22.160 --> 0:31:25.080
<v Speaker 3>brain is always regulating your body, or you'd be dead.

0:31:25.760 --> 0:31:28.600
<v Speaker 3>So it's always regulating the body. Body is always sending

0:31:28.640 --> 0:31:31.760
<v Speaker 3>signals back to the brain. It's very infrequently that you

0:31:31.800 --> 0:31:35.960
<v Speaker 3>will experience those signals as your heart pounding or your

0:31:36.000 --> 0:31:40.080
<v Speaker 3>lungs expanding. You never feel, you know, your liver excreting

0:31:40.600 --> 0:31:43.800
<v Speaker 3>chemicals or hormones, like, you just don't experience those things.

0:31:43.800 --> 0:31:47.200
<v Speaker 3>The brain's tracking it, but it's not making that information

0:31:47.240 --> 0:31:51.880
<v Speaker 3>available to itself. Instead, what we feel is affect We

0:31:51.920 --> 0:31:55.680
<v Speaker 3>feel pleasant, we feel unpleasant, we feel calm, we feel

0:31:55.680 --> 0:31:59.320
<v Speaker 3>worked up. Those are really simple feelings there that are

0:31:59.360 --> 0:32:02.920
<v Speaker 3>with us all all the time, in every waking moment

0:32:03.000 --> 0:32:06.719
<v Speaker 3>of life. So they're really properties of consciousness. When they

0:32:06.760 --> 0:32:10.080
<v Speaker 3>get really intense, those are the moments that we experience

0:32:10.160 --> 0:32:13.160
<v Speaker 3>them as emotions, but they're always there, even in moments

0:32:13.160 --> 0:32:16.680
<v Speaker 3>of cognition or perception for example. I also want to

0:32:16.720 --> 0:32:19.440
<v Speaker 3>say that there are many cultures in the world that

0:32:19.560 --> 0:32:23.360
<v Speaker 3>don't distinguish cognition from emotion, Like, that's not how people

0:32:23.720 --> 0:32:27.840
<v Speaker 3>in certain cultures experience themselves in the world. They don't

0:32:28.160 --> 0:32:33.360
<v Speaker 3>make that distinction. That's a very Western distinction. And I

0:32:33.400 --> 0:32:36.760
<v Speaker 3>think we have to have a theory of brain function

0:32:37.600 --> 0:32:44.080
<v Speaker 3>that accommodates everybody's experience, not just certain people's experience. Because

0:32:44.120 --> 0:32:46.480
<v Speaker 3>we happen to be the ones with the money and

0:32:46.720 --> 0:32:48.600
<v Speaker 3>who are in control of the journals.

0:32:48.840 --> 0:32:53.080
<v Speaker 2>You know, that's interesting. I mean, what's your experience.

0:32:53.360 --> 0:32:56.240
<v Speaker 1>I feel like when I'm concentrating on something very specific,

0:32:56.680 --> 0:32:59.200
<v Speaker 1>like the chest move, that feels different to me than

0:32:59.240 --> 0:33:03.320
<v Speaker 1>if I'm just feeling generally happy or sad or something.

0:33:03.600 --> 0:33:07.040
<v Speaker 3>It does, but so does in one instance of happiness

0:33:07.080 --> 0:33:10.880
<v Speaker 3>can feel entirely different than another feeling of happiness. So

0:33:11.000 --> 0:33:13.880
<v Speaker 3>my point the question we would ask, is there something

0:33:14.040 --> 0:33:17.280
<v Speaker 3>similar to the brain state for lots of different instances

0:33:17.280 --> 0:33:20.000
<v Speaker 3>of happiness. So we took all the instances where you

0:33:20.040 --> 0:33:23.120
<v Speaker 3>were deciding on a chess move, would those brain states

0:33:23.200 --> 0:33:26.840
<v Speaker 3>look more similar to each other than if we looked

0:33:26.840 --> 0:33:30.200
<v Speaker 3>at all the brain states you had for chess moves

0:33:30.200 --> 0:33:34.640
<v Speaker 3>and happiness. And the answer is not so far. There's

0:33:34.800 --> 0:33:39.920
<v Speaker 3>just structured variation. So when you're happy, that's not the

0:33:39.960 --> 0:33:43.040
<v Speaker 3>same state for you all the time. You know, people

0:33:43.080 --> 0:33:47.240
<v Speaker 3>do lots of things when they are happy. They express

0:33:47.800 --> 0:33:51.440
<v Speaker 3>in different ways. They have their menta mental features of

0:33:51.480 --> 0:33:54.960
<v Speaker 3>their experience can change, their physical state can be different.

0:33:55.280 --> 0:33:59.479
<v Speaker 3>It's not random. It's structured by the situation that they're in,

0:33:59.480 --> 0:34:04.400
<v Speaker 3>including the physical condition of their body and their metabolic state.

0:34:05.320 --> 0:34:11.160
<v Speaker 3>And there's nothing objectively more similar about those instances of

0:34:11.239 --> 0:34:17.839
<v Speaker 3>happiness than is objectively different between happiness and instances of

0:34:18.000 --> 0:34:21.160
<v Speaker 3>planning a chess move. And the interesting question there is

0:34:21.160 --> 0:34:23.440
<v Speaker 3>why it feels that way to us. It's a question

0:34:23.480 --> 0:34:26.960
<v Speaker 3>of consciousness, it's not a question of objective brain function.

0:34:27.719 --> 0:34:29.280
<v Speaker 2>What is your take on that answer?

0:34:29.320 --> 0:34:32.759
<v Speaker 1>Why it feels different, Why we have a distinction, let's say,

0:34:32.760 --> 0:34:35.759
<v Speaker 1>in the West, between let's say, cognition on one end

0:34:35.760 --> 0:34:38.040
<v Speaker 1>of the spectrum and emotion on another end of the spectrum.

0:34:38.520 --> 0:34:42.640
<v Speaker 3>I don't know exactly why we have categories for cognition

0:34:42.680 --> 0:34:44.759
<v Speaker 3>and emotion that are so entrenched, but I will say

0:34:44.800 --> 0:34:48.720
<v Speaker 3>that they derived not out of a theory of brain function,

0:34:48.800 --> 0:34:53.400
<v Speaker 3>but of a theory of morality. In ancient Greece, so

0:34:53.840 --> 0:34:56.919
<v Speaker 3>that's how old they are. That you have an inner

0:34:56.960 --> 0:35:00.719
<v Speaker 3>beast of emotions and instincts, and that inter beece has

0:35:00.719 --> 0:35:07.000
<v Speaker 3>to be kept in check by cognition, by rationality. And

0:35:07.160 --> 0:35:11.239
<v Speaker 3>if you keep that inner beast in check, you know

0:35:11.360 --> 0:35:15.439
<v Speaker 3>you're a moral person and you're a healthy person. And

0:35:15.760 --> 0:35:24.000
<v Speaker 3>if you don't, then you're either immoral, or you're immature,

0:35:24.640 --> 0:35:29.480
<v Speaker 3>or you're mentally ill. This idea of that your mind

0:35:29.719 --> 0:35:32.960
<v Speaker 3>is a battleground between cognition and emotion is a very

0:35:33.000 --> 0:35:36.439
<v Speaker 3>old idea. You can see it in Plato's writings, and

0:35:36.640 --> 0:35:40.759
<v Speaker 3>it's embedded in the law, it's embedded in economics. It's

0:35:40.920 --> 0:35:44.480
<v Speaker 3>just a pervasive idea that has no evidence to support

0:35:44.480 --> 0:35:46.320
<v Speaker 3>it in brain evolution or brain function.

0:35:49.840 --> 0:35:51.439
<v Speaker 2>I have a question, though, I'm not sure.

0:35:51.440 --> 0:35:54.239
<v Speaker 1>I think that's the distinction that I feel about, you know,

0:35:54.360 --> 0:35:57.120
<v Speaker 1>keeping the beast in check. It's more like, if I'm

0:35:57.239 --> 0:36:00.640
<v Speaker 1>planning my next let's say, chess move, then I'm thinking

0:36:00.719 --> 0:36:01.440
<v Speaker 1>about steps.

0:36:01.480 --> 0:36:03.920
<v Speaker 2>I can do it in a very clear, rational way.

0:36:04.239 --> 0:36:06.879
<v Speaker 1>But if I'm at a party and I'm thinking, Wow,

0:36:06.920 --> 0:36:08.719
<v Speaker 1>I'm having a great time at this party, or oh,

0:36:08.719 --> 0:36:10.600
<v Speaker 1>I don't really like this party so much, or something

0:36:10.600 --> 0:36:13.080
<v Speaker 1>I just you know, I have some feeling about it.

0:36:13.480 --> 0:36:16.880
<v Speaker 1>I might not be able to specify the details of why,

0:36:17.000 --> 0:36:20.680
<v Speaker 1>but nonetheless I'm you know, I'm a wash in some feeling,

0:36:20.800 --> 0:36:24.799
<v Speaker 1>some emotion about this. And that's the distinction that I

0:36:24.840 --> 0:36:29.279
<v Speaker 1>intuitively feel. I'm curious if you if you see that

0:36:29.600 --> 0:36:32.640
<v Speaker 1>as a as a meaningful spectrum.

0:36:32.719 --> 0:36:36.040
<v Speaker 3>So I would say it's a meaningful question about consciousness.

0:36:36.040 --> 0:36:39.640
<v Speaker 3>It's not a meaningful question about brain structure or brain

0:36:39.719 --> 0:36:44.480
<v Speaker 3>function in the sense that intuition, our intuitions, our experiences

0:36:44.680 --> 0:36:50.160
<v Speaker 3>of the world in general are very bad explanatory guides

0:36:50.200 --> 0:36:53.640
<v Speaker 3>for how the world works. And this is also true

0:36:54.000 --> 0:36:57.120
<v Speaker 3>when the brain, when brains are trying to explain themselves, right,

0:36:57.440 --> 0:37:01.360
<v Speaker 3>So I would say, yeah, I mean, there are probably

0:37:01.400 --> 0:37:04.680
<v Speaker 3>times when you're planning a chess move that you're really frustrated,

0:37:04.920 --> 0:37:08.279
<v Speaker 3>and there are probably times when you're really happy that

0:37:08.400 --> 0:37:11.600
<v Speaker 3>you're thinking about strategically, how can I meet that person

0:37:11.840 --> 0:37:14.200
<v Speaker 3>or how can I get away from this person? Or

0:37:14.520 --> 0:37:17.799
<v Speaker 3>so I think that this is a question of which

0:37:17.840 --> 0:37:21.200
<v Speaker 3>mental features are in the focus of attention and which

0:37:21.239 --> 0:37:24.200
<v Speaker 3>ones are in the background. Like right now, for example,

0:37:25.080 --> 0:37:27.160
<v Speaker 3>if you are sitting, are you sitting.

0:37:27.040 --> 0:37:28.160
<v Speaker 2>Or stating I'm sitting.

0:37:28.719 --> 0:37:32.720
<v Speaker 3>Okay, So right now, for example, you're probably not concentrating

0:37:32.880 --> 0:37:35.560
<v Speaker 3>on the press of the chair against the back of

0:37:35.600 --> 0:37:37.600
<v Speaker 3>your thighs until now that I just said it, you

0:37:37.680 --> 0:37:40.120
<v Speaker 3>probably are thinking about that for a minute, right. So

0:37:40.480 --> 0:37:43.200
<v Speaker 3>there are features of experience that are available to you

0:37:43.320 --> 0:37:45.640
<v Speaker 3>that are not in the forefront of your experience, but

0:37:45.680 --> 0:37:49.279
<v Speaker 3>you can move them in and out pretty easily. And

0:37:49.440 --> 0:37:53.480
<v Speaker 3>that's really how I think about it. So, for example,

0:37:54.239 --> 0:37:57.760
<v Speaker 3>the next time that you find yourself being really really hungry,

0:37:58.280 --> 0:38:01.000
<v Speaker 3>take a moment and focus your attent on your stomach.

0:38:01.600 --> 0:38:05.399
<v Speaker 3>Are you hungry or are you tired? Because if you're

0:38:05.480 --> 0:38:09.680
<v Speaker 3>tired and you need some energy, your first reaction will

0:38:09.680 --> 0:38:13.920
<v Speaker 3>be to eat, because you have a history of learning

0:38:14.320 --> 0:38:17.279
<v Speaker 3>that energy comes from, Like the feeling of having more

0:38:17.400 --> 0:38:21.000
<v Speaker 3>energy happens after you eat. But a lot of the

0:38:21.040 --> 0:38:24.200
<v Speaker 3>time when we're tired, we should be drinking water, not eating,

0:38:24.400 --> 0:38:26.640
<v Speaker 3>because dehydration is fatigue.

0:38:27.120 --> 0:38:27.279
<v Speaker 1>You know.

0:38:27.320 --> 0:38:29.560
<v Speaker 3>Research shows, for example, that when you drink a whole

0:38:29.600 --> 0:38:32.720
<v Speaker 3>glass of water. Drink a glass of water, your thirst

0:38:32.760 --> 0:38:36.880
<v Speaker 3>is immediately quenched, but actually it takes twenty minutes for

0:38:37.000 --> 0:38:39.719
<v Speaker 3>the water to make its way into your bloodstream. To

0:38:39.840 --> 0:38:42.560
<v Speaker 3>change the osmolarity of your blood to get to the

0:38:42.560 --> 0:38:45.759
<v Speaker 3>brain to tell the brain that now you are hydrated.

0:38:46.200 --> 0:38:49.799
<v Speaker 3>So the brain is constructing experience. It's predicting what the

0:38:49.840 --> 0:38:53.160
<v Speaker 3>sensory consequences of actions will be, and you start to

0:38:53.239 --> 0:38:59.560
<v Speaker 3>experience the consequences well before the actual input arrives to

0:38:59.600 --> 0:39:05.280
<v Speaker 3>the brain to confirm those So I wouldn't go looking

0:39:05.360 --> 0:39:08.919
<v Speaker 3>for distinctions between cognition and emotion because people have looked

0:39:08.960 --> 0:39:11.279
<v Speaker 3>for those distinctions for years and years and years, and

0:39:11.320 --> 0:39:14.239
<v Speaker 3>the one thing that we've learned from all of that

0:39:14.400 --> 0:39:19.280
<v Speaker 3>research is that it's the wrong question to be asking. Instead,

0:39:19.320 --> 0:39:23.520
<v Speaker 3>it's a question about experience and the way the brain

0:39:23.760 --> 0:39:29.560
<v Speaker 3>is constructing experience lived experience, and that's where we should

0:39:29.600 --> 0:39:32.640
<v Speaker 3>be asking those neuroscience based questions.

0:39:32.680 --> 0:39:52.239
<v Speaker 1>I think, could the concept of constructed emotions tell us

0:39:52.239 --> 0:39:56.240
<v Speaker 1>something about AI and the future of machines being able

0:39:56.280 --> 0:39:59.959
<v Speaker 1>to simulate or understand our.

0:40:01.120 --> 0:40:06.640
<v Speaker 3>Everything from evolutionary biology and neuroscience tells us that the

0:40:06.680 --> 0:40:12.080
<v Speaker 3>core of brain function is rooted in the regulation of

0:40:12.120 --> 0:40:19.359
<v Speaker 3>the body. There are metabolic constraints and selection pressures that

0:40:20.360 --> 0:40:23.440
<v Speaker 3>give us the kind of mind we have, and that

0:40:23.600 --> 0:40:30.800
<v Speaker 3>means that there's this sort of imperative that is largely hidden,

0:40:30.960 --> 0:40:35.800
<v Speaker 3>but that scaffolds everything we see and feel and think.

0:40:36.560 --> 0:40:39.759
<v Speaker 4>AI doesn't have that. I'm not saying an AI has

0:40:39.800 --> 0:40:40.640
<v Speaker 4>to have a body.

0:40:40.960 --> 0:40:43.840
<v Speaker 3>I'm saying it has to have a set of really

0:40:43.880 --> 0:40:48.200
<v Speaker 3>complicated systems that it has to regulate, because that's actually

0:40:48.880 --> 0:40:54.920
<v Speaker 3>at the basis of our human minds, actually of any

0:40:55.040 --> 0:40:59.759
<v Speaker 3>mind of any living creature. I'm not reducing everything to

0:40:59.840 --> 0:41:03.560
<v Speaker 3>metabolism or bodily regulation, but it's a hugely important piece

0:41:03.560 --> 0:41:05.960
<v Speaker 3>that we all overlook because we are not aware of it.

0:41:06.600 --> 0:41:09.640
<v Speaker 3>Right now, You and I and every listener has a

0:41:09.680 --> 0:41:12.920
<v Speaker 3>whole drama going on inside each of us that we

0:41:13.000 --> 0:41:16.920
<v Speaker 3>are I mean, I hope we're largely unaware of because

0:41:16.960 --> 0:41:21.000
<v Speaker 3>whenever we become slightly aware of that drama, we're usually

0:41:21.360 --> 0:41:24.800
<v Speaker 3>really uncomfortable and we can't pay attention to anything outside

0:41:24.800 --> 0:41:29.400
<v Speaker 3>in the world. So I think that that's a huge

0:41:29.480 --> 0:41:34.200
<v Speaker 3>piece of what it means to have a human mind.

0:41:34.680 --> 0:41:40.880
<v Speaker 3>Evolutionarily and structurally and functionally, at the core of your brain,

0:41:41.400 --> 0:41:45.319
<v Speaker 3>it's predictive regulation of the body. So exactly the same

0:41:45.360 --> 0:41:49.719
<v Speaker 3>brain regions, exactly the same neurons in certain cases that

0:41:49.840 --> 0:41:56.680
<v Speaker 3>are regulating the body are also implicated in attention or memory,

0:41:57.000 --> 0:42:02.879
<v Speaker 3>or emotion or vision. Right, So the hippocampus. People think

0:42:02.880 --> 0:42:07.520
<v Speaker 3>of this structure as being for memory or for spatial navigation,

0:42:07.719 --> 0:42:10.799
<v Speaker 3>but it has more endocrine receptors than any other part

0:42:10.840 --> 0:42:11.560
<v Speaker 3>of the brain.

0:42:11.320 --> 0:42:12.760
<v Speaker 4>Except the hypothalamus.

0:42:12.880 --> 0:42:18.960
<v Speaker 3>It is clearly a hub for the predictive regulation of

0:42:19.000 --> 0:42:22.919
<v Speaker 3>the body, but that's not how people think of it

0:42:23.080 --> 0:42:28.240
<v Speaker 3>because they're more concerned with understanding the other functions which

0:42:28.400 --> 0:42:33.560
<v Speaker 3>result from that regulation, like memory or spatial navigation.

0:42:34.360 --> 0:42:35.560
<v Speaker 2>How does your theory.

0:42:35.320 --> 0:42:38.280
<v Speaker 1>Of emotion change the way that we think about mental

0:42:38.320 --> 0:42:40.640
<v Speaker 1>health treatments like depression or anxiety.

0:42:40.920 --> 0:42:43.400
<v Speaker 3>The way the brain regulates metabolism is that it's running

0:42:43.480 --> 0:42:47.520
<v Speaker 3>a budget for the body, and I would say depression

0:42:47.560 --> 0:42:50.759
<v Speaker 3>is a bankrupt body budget. The brain believes that there's

0:42:50.760 --> 0:42:55.040
<v Speaker 3>a metabolic problem somewhere in the body, and so it's

0:42:55.080 --> 0:42:58.920
<v Speaker 3>reducing energy output. And the way the brain reduces energy

0:42:58.960 --> 0:43:06.480
<v Speaker 3>output is by reducing movement, reducing sensitivity to the outside world,

0:43:07.320 --> 0:43:10.520
<v Speaker 3>and inducing feelings of fatigue so that you won't move

0:43:10.640 --> 0:43:13.840
<v Speaker 3>very much. So you get context insensitivity, which is a

0:43:13.880 --> 0:43:20.640
<v Speaker 3>major symptom of depression. You also get fatigue and motor retardation,

0:43:20.800 --> 0:43:23.200
<v Speaker 3>so people don't move as much, They move more slowly,

0:43:23.520 --> 0:43:28.319
<v Speaker 3>so the brain is attempting to reduce energy output. And

0:43:29.440 --> 0:43:32.400
<v Speaker 3>the clincher for me is that a couple of things.

0:43:32.440 --> 0:43:37.160
<v Speaker 3>One is that there's a test biological tests for depression

0:43:37.160 --> 0:43:42.200
<v Speaker 3>that involves looking at cortisol levels, which is a chemical

0:43:42.200 --> 0:43:46.560
<v Speaker 3>that people call a stress hormone. Cortisol is a is

0:43:46.600 --> 0:43:52.160
<v Speaker 3>a glu It regulates glucose metabolism, So if you have

0:43:52.200 --> 0:43:57.560
<v Speaker 3>problems with glucose metabolism, then you will very likely have

0:43:57.680 --> 0:44:03.320
<v Speaker 3>depressed mood. And serotonin actually evolved as a metabolic regulator.

0:44:03.520 --> 0:44:07.760
<v Speaker 3>Serotonin uptake reaptake inhibitors are not happiest drugs. They're drugs

0:44:07.760 --> 0:44:12.440
<v Speaker 3>that influence metabolism, and whatever affective consequences they have are

0:44:12.520 --> 0:44:15.319
<v Speaker 3>because they are regulating metabolism.

0:44:15.719 --> 0:44:18.920
<v Speaker 1>So, Lisa, tell us some practical takeaways from your research

0:44:19.080 --> 0:44:21.399
<v Speaker 1>that listeners can think about when they're thinking about how

0:44:21.440 --> 0:44:23.080
<v Speaker 1>to manage their own emotions.

0:44:23.520 --> 0:44:26.440
<v Speaker 3>The first thing I would be doing is asking yourself, like,

0:44:27.520 --> 0:44:30.960
<v Speaker 3>when you feel like crap. Feeling like crap doesn't mean

0:44:31.000 --> 0:44:33.800
<v Speaker 3>that something's wrong. It could mean that you're just doing

0:44:33.840 --> 0:44:36.680
<v Speaker 3>something really hard, or that you didn't get a good

0:44:36.800 --> 0:44:41.279
<v Speaker 3>night's sleep, or that you're dehydrated in some way, so

0:44:42.080 --> 0:44:45.840
<v Speaker 3>it doesn't necessarily mean something is wrong with your life

0:44:46.320 --> 0:44:49.319
<v Speaker 3>or something is wrong with you. In our culture, we

0:44:49.400 --> 0:44:53.600
<v Speaker 3>believe that thoughts cause feelings, but actually, if you look

0:44:53.640 --> 0:44:56.239
<v Speaker 3>at the predictive functioning of the brain, it suggests that

0:44:56.719 --> 0:44:59.799
<v Speaker 3>the signals which give rise to feelings also.

0:44:59.560 --> 0:45:00.880
<v Speaker 4>Give right to thoughts.

0:45:01.920 --> 0:45:04.320
<v Speaker 3>So if you feel like shit, you're probably going to

0:45:04.560 --> 0:45:07.120
<v Speaker 3>feel it's going to feel to you like you're a

0:45:07.120 --> 0:45:11.239
<v Speaker 3>horrible person and that the world is terrible, or you

0:45:11.320 --> 0:45:15.360
<v Speaker 3>need to divorce your spouse or your kids are you know,

0:45:15.440 --> 0:45:17.799
<v Speaker 3>misbehaving or whatever. We have a tendency to see the

0:45:17.800 --> 0:45:21.160
<v Speaker 3>world through affect colored glasses because of how we're wired.

0:45:21.760 --> 0:45:24.600
<v Speaker 3>So the first thing that I do when I feel

0:45:24.600 --> 0:45:27.920
<v Speaker 3>like the world is ending, you know, because lots of

0:45:27.960 --> 0:45:30.759
<v Speaker 3>bad things are happening, The first thing I ask myself

0:45:30.840 --> 0:45:34.239
<v Speaker 3>is did I get enough sleep last night? Have I

0:45:34.440 --> 0:45:37.360
<v Speaker 3>had enough water to drink? Is it better for me

0:45:37.680 --> 0:45:41.239
<v Speaker 3>to have a bath and go to bed and get

0:45:41.320 --> 0:45:44.480
<v Speaker 3>up tomorrow and things will look different even in the

0:45:44.520 --> 0:45:48.080
<v Speaker 3>worst of circumstances. That's always a good strategy.

0:45:54.239 --> 0:45:57.960
<v Speaker 1>That was Lisa Feldman Barrett, professor at Northeastern University and

0:45:58.000 --> 0:46:00.080
<v Speaker 1>one of the world's experts on emotion, and I'll just

0:46:00.160 --> 0:46:02.560
<v Speaker 1>mentioned she's one of the top one percent of the

0:46:02.600 --> 0:46:04.760
<v Speaker 1>most cited psychologists in the world.

0:46:05.520 --> 0:46:07.359
<v Speaker 2>So to summarize what we.

0:46:07.280 --> 0:46:12.239
<v Speaker 1>Saw today, for decades there was a research avalanche suggesting

0:46:12.280 --> 0:46:16.000
<v Speaker 1>that emotions are the same across all people. And we

0:46:16.080 --> 0:46:20.440
<v Speaker 1>had Darwin's universal expressions of emotions, and we had Paul

0:46:20.520 --> 0:46:24.200
<v Speaker 1>Ekman's suggestion that there were a handful of basic emotions,

0:46:24.360 --> 0:46:27.520
<v Speaker 1>and we had pixars inside out. There seemed to be

0:46:27.560 --> 0:46:30.879
<v Speaker 1>a clear map of the emotional landscape that was coming

0:46:30.880 --> 0:46:34.560
<v Speaker 1>into focus. But as we saw, Barrett and her lab

0:46:34.640 --> 0:46:38.799
<v Speaker 1>came to very different conclusions. She became skeptical that there

0:46:39.040 --> 0:46:43.440
<v Speaker 1>was universality of emotional expression, like what she mentioned about

0:46:43.440 --> 0:46:46.560
<v Speaker 1>the assumption that people scowl when they're angry. But it

0:46:46.600 --> 0:46:49.600
<v Speaker 1>turns out when you study this carefully, sixty five percent

0:46:49.600 --> 0:46:51.399
<v Speaker 1>of the time people do something else when they're angry.

0:46:51.440 --> 0:46:52.200
<v Speaker 2>They don't scowl.

0:46:52.560 --> 0:46:55.359
<v Speaker 1>And also when you do see a scowl, it's only

0:46:55.360 --> 0:46:57.359
<v Speaker 1>a fifty percent chance that this has to do with

0:46:57.480 --> 0:47:02.000
<v Speaker 1>anger versus something else. So Barrett argues that emotions are

0:47:02.080 --> 0:47:07.759
<v Speaker 1>not universal reflexes. They are instead constructed. They're shaped by

0:47:07.760 --> 0:47:11.920
<v Speaker 1>the brain's predictive power, and our cultural context and our

0:47:11.960 --> 0:47:16.839
<v Speaker 1>individual experiences. In other words, her framework highlights the role

0:47:16.920 --> 0:47:21.680
<v Speaker 1>of the brain's internal model in interpreting sensations from the

0:47:21.719 --> 0:47:26.239
<v Speaker 1>body what's called introception, and signing meaning to those sensations,

0:47:26.320 --> 0:47:30.720
<v Speaker 1>creating what we label as emotions. It's a paradigm shift

0:47:31.160 --> 0:47:34.560
<v Speaker 1>that invites us to reconsider not only what emotions are,

0:47:35.080 --> 0:47:38.960
<v Speaker 1>but what they mean. If emotions are constructed, then they're

0:47:38.960 --> 0:47:43.279
<v Speaker 1>not simply happening to us, they're happening with us. So

0:47:43.320 --> 0:47:46.200
<v Speaker 1>take a minute to think about some moments in your

0:47:46.280 --> 0:47:51.440
<v Speaker 1>life when you felt something deeply love or rage, or

0:47:51.520 --> 0:47:56.440
<v Speaker 1>despair or hope. Barrett's framework suggests that in those moments,

0:47:56.760 --> 0:48:00.839
<v Speaker 1>your brain was hard at work pulling together past experiences

0:48:00.840 --> 0:48:05.760
<v Speaker 1>in bodily sensations and environmental clues to create the emotion

0:48:05.840 --> 0:48:09.600
<v Speaker 1>that you felt. It wasn't a reflex, it was a narrative.

0:48:10.000 --> 0:48:13.320
<v Speaker 1>And if emotions are readouts from the body, then maybe

0:48:13.360 --> 0:48:17.360
<v Speaker 1>we can get just slightly more agency over them. Not

0:48:17.480 --> 0:48:20.600
<v Speaker 1>in the sense of controlling our feelings, they're too complex

0:48:20.640 --> 0:48:24.120
<v Speaker 1>for that, but in shaping how we interpret and respond

0:48:24.160 --> 0:48:24.560
<v Speaker 1>to them.

0:48:25.120 --> 0:48:25.879
<v Speaker 2>Take something like.

0:48:25.920 --> 0:48:29.600
<v Speaker 1>Anger in the classical view anger is a red hot reaction.

0:48:29.680 --> 0:48:32.160
<v Speaker 1>It's the little guy with fire coming out of his head.

0:48:32.160 --> 0:48:36.920
<v Speaker 1>It's beyond our control. But if anger is constructed, maybe

0:48:36.920 --> 0:48:39.560
<v Speaker 1>we can probe it a bit. What is my body

0:48:39.600 --> 0:48:43.759
<v Speaker 1>telling me? Why does the situation feel threatening? How can

0:48:43.800 --> 0:48:48.400
<v Speaker 1>I reframe this moment? Because emotions appear to be not

0:48:48.560 --> 0:48:52.439
<v Speaker 1>something we simply have, but something we make, not pre

0:48:52.560 --> 0:48:58.000
<v Speaker 1>programmed reactions, but dynamic constructions, shaped by our past and

0:48:58.040 --> 0:49:02.080
<v Speaker 1>our brains predictions of the future. Understanding this can change

0:49:02.120 --> 0:49:06.200
<v Speaker 1>potentially how we see ourselves and others. Are moments of

0:49:06.719 --> 0:49:11.520
<v Speaker 1>joy and fear, and love and anger. They're not fixed,

0:49:11.560 --> 0:49:15.680
<v Speaker 1>but they're flexible. They're a reflection of the stories that

0:49:15.719 --> 0:49:20.440
<v Speaker 1>our brains create, and perhaps in knowing this, we can

0:49:20.480 --> 0:49:24.359
<v Speaker 1>maybe learned to shape those stories a little better, not

0:49:24.560 --> 0:49:33.200
<v Speaker 1>as readers, but as authors. Go to Eagleman dot com

0:49:33.200 --> 0:49:36.520
<v Speaker 1>slash podcast for more information and to find further reading.

0:49:37.120 --> 0:49:40.160
<v Speaker 1>Send me an email at podcast at eagleman dot com

0:49:40.200 --> 0:49:43.480
<v Speaker 1>with questions or discussion, and check out and subscribe to

0:49:43.640 --> 0:49:46.600
<v Speaker 1>Inner Cosmos on YouTube for videos of each episode and

0:49:46.640 --> 0:49:48.000
<v Speaker 1>to leave comments.

0:49:48.280 --> 0:49:49.080
<v Speaker 2>Until next time.

0:49:49.200 --> 0:50:06.160
<v Speaker 1>I'm David Eagleman, and this is Inner Cosmos.