Loneliness (III)

The last part of the book was disappointing, as the coverage was generally weak and chapter 13 even basically devolved into a self-help chapter; I dislike self-help books immensely. I gave the book 2 stars on goodreads, but ended up significantly closer to one star than three. The truth of the matter is that if the book had been covering a different topic in which I had only had a more fleeting interest, there’s no way I’d have read it to the end.

A few observations from the last part of the book below.

“In 2006 we set out to test the impact of loneliness on responses to inequitable treatment. Our strategy involved a game in which the researcher designates one player as “proposer” and the other as “decider” and gives the proposer ten dollars. The proposer must split the money with the decider—along whatever lines he can get the decider to accept. If the decider rejects the proposal, neither player gets any money. […] It will probably come as no surprise that most people are sensitive to whether or not another person is dealing with them fairly, and that they agree to accept more fair offers than unfair ones. They do this even when, as in our experiment, rejecting an offer leaves them with no reward but their pride and their sense of right and wrong. Lonely players generally followed this pattern, and lonely and non-lonely participants in our game accepted comparable numbers of fair offers. However, lonely players accepted more unfair offers than did nonlonely players. They went along more often when their partner treated them unfairly, even though both lonely and nonlonely players rated the offers as equally and profoundly unfair.

This willingness to endure exploitation even when we have a clear sense that the other person is treating us unfairly does not bode well for our chances of achieving satisfying social connections in the long run, and it can place lonely individuals at greater risk of being scammed, or at least disappointed. Over time, the bad experiences that follow can contribute to the lonely person’s impression that, when you come right down to it, betrayal or rejection is lurking around every corner—a perception that plays into fear, hostility, learned helplessness, and passive coping. […] With an impaired ability to discriminate, persevere, and self-regulate, the lonely, both as children and as adults, often engage in extremes. Sometimes, in an effort to belong, they allow themselves to be pushed around, as in our “proposer/decider” game, when a lonely adult feels resentment, but goes ahead and accepts unfair offers. […] At other times, fear might lead […] to almost paranoid levels of self-protection […] whether driven by loneliness or by other factors, it is usually maladaptive to allow yourself to be taken advantage of. […] the most adaptive strategy is to maintain both the ability to detect cheating or betrayal and the ability to carefully modulate one’s response. The dysregulation caused by loneliness consigns us to the extremes of either suffering passively (responding too little) or being “difficult” (responding too intensely).”

“Among bonobos, if a low-ranking female commits some offense against a dominant female’s child, or grabs a piece of food that an older female had her eye on, or fails to surrender ground when a matriarch moves in to groom a male, the higher-ranking female may refuse to share food with or to accept grooming from her subordinate. This kind of rebuke can throw the younger animal into a tantrum right in front of the cold and rejecting elder. The affront is so stressful that it makes the subordinate physically sick, often causing her to vomit at the feet of her nemesis. It appears that apes do not enjoy social rejection any more than humans do.”

“The solution to loneliness is not quantity but quality of relationships. Human connections have to be meaningful and satisfying for each of the people involved, and not according to some external measure. Moreover, relationships are necessarily mutual and require fairly similar levels of intimacy and intensity on both sides. Even casual chitchat […] needs to proceed at a pace that is comfortable for everyone. Coming on too strong, oblivious to the other person’s response, is the quickest way to push someone away. So part of selection is sensing which prospective relationships are promising, and which would be climbing the wrong tree. Loneliness makes us very attentive to social signals. The trick is to be sufficiently calm and “in the moment” to interpret those signals accurately.”

“The kinds of connections — pets, computers — we substitute for human contact are called “parasocial relationships.” You can form a parasocial relationship with television characters, with people you “meet” online, or with your Yorkshire terrier. Is this an effective way to fill the void when connection with other humans, face to face, is thwarted?

The Greeks […] used the term “anthropomorphism” […] to describe the projection of specifically human attributes onto nonhuman entities. Increasing the strength of anthropomorphic beliefs appears to be a useful tactic for coping with loneliness, divorce, widowhood, or merely being single.16 Pet owners project all sorts of human attributes onto their animal companions, and elderly people who have pets appear to be buffered somewhat from the negative impact of stressful life events. They visit their doctors less often than do their petless age-mates. Individuals diagnosed with AIDS are less likely to become depressed if they own a pet. […] whether it’s a god, a devil, an animal, a machine […], a landmark, or a piece of cast-off sports equipment, the anthropomorphized being becomes a social surrogate, and the same neural systems that are activated when we make judgments about other humans are activated when we assess these parasocial relationships.21 […] Our parasocial relationships follow certain patterns based on aspects of our human relationships. People with insecure, anxious attachment styles are more likely than those with secure attachment styles to form perceived social bonds with television characters. They are also more likely than those with secure attachment styles to report an intensification of religious belief over a given time period, including sudden religious conversions later in life. […] Many proponents of technology tell us that computer-mediated social encounters will fill the void left by the decline of community in the real world. […] Studies have shown that the richer the medium […] the more it fosters social cohesion. This may be why, for those who do choose to connect electronically, multiplayer sites […] are becoming popular meeting places. […] forming connections with pets or online friends or even God is a noble attempt by an obligatorily gregarious creature to satisfy a compelling need. But surrogates can never make up completely for the absence of the real thing.”

August 31, 2015 - Posted by | books, Psychology

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