Extending new senses through implanted magnets

In 2006, journalist Quinn Norton had a magnet implanted in her finger so she could ‘sense’ magnetic fields.

An article on the ABC Radio National website shows how this simple concept has been taken to its next level by the body modification community to find new ways of integrating magnetic fields into our senses.

Before I was prepped to have a magnet inserted in my fingertip, I had a conversation with my piercer, Kyla Fae, about placement…

I had thought that the only possibility was the finger, but apparently there are many fleshy parts of the body that are viable placement options.

‘I haven’t performed any in genitals, but I’m well aware of people with them,’ said Ms Fae.

‘If you’ve got a magnet in your lady garden or whatever, it will vibrate away near big speakers.’..

Some enthusiasts are also starting to get magnets that act as mini speakers implanted next to their ear. All it takes is a magnetic coil disguised as a necklace, an amplifier and MP3 player to have music piped straight to your brain.

Now imagine that in an MRI scanner. Fast Spin Echo sequence for the win.
 

Link to ‘Taking body modification to the extreme’.

Listening for the voices of the dead

I’ve got an article in The Observer about our tendency to perceive meaning where there is none and how this inadvertently popped up in one of the strangest episodes in the history of psychology.

The article discuss the work of psychologist Konstantīns Raudive who began to believe that he could hear the voices of the dead amid the hiss of radio static – after, it must be said, much re-recording and amplification of the samples.

He wrote a 1971 book called Breakthrough where he explained his technique which was even accompanied by a flexidisc that has lots of not very convincing examples of the dead speaking through noise. You can listen to it on YouTube if you’re so inclined.

He gained widespread media attention but subsequent scientific studies found that everyone was hearing something different amid the static, making it one of the most well-know examples of illusory meaning or pareidolia of its time.

However, the experience of illusory meaning has become widely studied for its relationship to magical thinking and hallucination but was even recently deployed as a practical tool for the assessment of dementia.

More in the full article at the link below. It’s been given a somewhat odd title but hopefully, it should be fairly self-explanatory.
 

Link to Observer article on illusory meaning.

The ‘unnamed feeling’ named ASMR

Here’s my BBC Future column from last week. It’s about the so-called Autonomous Sensory Meridian Response, which didn’t have a name until 2010 and I’d never heard of until 2012. Now, I’m finding out that it is surprisingly common. The original is here.

It’s a tightening at the back of the throat, or a tingling around your scalp, a chill that comes over you when you pay close attention to something, such as a person whispering instructions. It’s called the autonomous sensory meridian response, and until 2010 it didn’t exist.

I first heard about the autonomous sensory meridian response (ASMR) from British journalist Rhodri Marsden. He had become mesmerised by intentionally boring videos he found on YouTube, things like people explaining how to fold towels, running hair dryers or role-playing interactions with dentists. Millions of people were watching the videos, reportedly for the pleasurable sensations they generated.

Rhodri asked my opinion as a psychologist. Could this be a real thing? “Sure,” I said. If people say they feel it, it has to be real – in some form or another. The question is what kind of real is it? Are all these people experiencing the same thing? Is it learnt, or something we are born with? How common is it? Those are the kind of questions we’d ask as psychologists. But perhaps the most interesting thing about the ASMR is what happened to it before psychologists put their minds to it.

Presumably the feeling has existed for all of human history. Each person discovered the experience, treasured it or ignored it, and kept the feeling to themselves. That there wasn’t a name for it until 2010 suggests that most people who had this feeling hadn’t talked about it. It’s amazing that it got this far without getting a name. In scientific terms, it didn’t exist.

But then, of course, along came the 21st Century and, like they say, even if you’re one in a million there’s thousands of you on the internet. Now there’s websites, discussion forums, even a Wikipedia page. And a name. In fact, many names – “Attention Induced Euphoria”, “braingasm”, or “the unnamed feeling” are all competing labels that haven’t caught on in the same way as ASMR.

 

This points to something curious about the way we create knowledge, illustrated by a wonderful story about the scientific history of meteorites. Rocks falling from the sky were considered myths in Europe for centuries, even though stories of their fiery trails across the sky, and actual rocks, were widely, if irregularly reported. The problem was that the kind of people who saw meteorites and subsequently collected them tended to be the kind of people who worked outdoors – that is, farmers and other country folk. You can imagine the scholarly minds of the Renaissance didn’t weigh too heavily on their testimonies. Then in 1794 a meteorite shower fell on the town of Siena in Italy. Not only was Siena a town, it was a town with a university. The testimony of the townsfolk, including well-to-do church ministers and tourists, was impossible to deny and the reports written up in scholarly publications. Siena played a crucial part in the process of myth becoming fact.

Where early science required authorities and written evidence to turn myth into fact, ASRM shows that something more democratic can achieve the same result. Discussion among ordinary people on the internet provided validation that the unnamed feeling was a shared one. Suddenly many individuals who might have thought of themselves as unusual were able to recognise that they were a single group, with a common experience.

There is a blind spot in psychology for individual differences. ASMR has some similarities with synaesthesia (the merging of the senses where colours can have tastes, for example, or sounds produce visual effects). Both are extremes of normal sensation, which exist for some individuals but not others. For many years synaesthesia was a scientific backwater, a condition viewed as unproductive to research, perhaps just the product of people’s imagination rather than a real sensory phenomenon. This changed when techniques were developed that precisely measured the effects of synaesthesia, demonstrating that it was far more than people’s imagination. Now it has its own research community, with conferences and papers in scientific journals.

Perhaps ASMR will go the same way. Some people are certainly pushing for research into it. As far as I know there are no systematic scientific studies on ASMR. Since I was quoted in that newspaper article, I’ve been contacted regularly by people interested in the condition and wanting to know about research into it. When people hear that their unnamed feeling has a name they are drawn to find out more, they want to know the reality of the feeling, and to connect with others who have it. Something common to all of us wants to validate our inner experience by having it recognised by other people, and in particular by the authority of science. I can’t help – almost all I know about ASMR is in this column you are reading now. For now all we have is a name, but that’s progress.

The Master and His Emissary

I’ve been struggling to understand Iain McGilchrist’s argument about the two hemispheres of the brain, as presented in his book “The Master and His Emissary” [1]. It’s an argument that takes you from neuroanatomy, through behavioural science to cultural studies [2]. The book is crammed with fascinating evidential trees, but I left it without a clear understanding of the overall wood. Watching this RSA Animate helped.

Basically, I think McGilchrist is attempting a neuroscientific rehabilitation of an essentially mystical idea: the map is not the territory, of the important of ends rather than just means [3]. Here’s a tabulation of functions and areas of focus that McGilchrist claims for the two hemispheres:

Left Right
Representation Perception
The Abstract The Concrete
Narrow focus Broad focus
Language Embodiment
Manipulation Experience (?)
Parts Wholes
Machines Life
The Static The Changing
Focus on the known Alertness for the novel
Consistency, familiarity, prediction Contradiction, novelty, surprise
A closed knowledge system An open knowledge system
(Urge after) Consistency (Urge after) Completeness
The Known The Unknown, The ineffable
The explicit The implicit
Generalisation Individuality/uniqueness
Particulars Context

A key idea – which is in the RSA Animate – is the idea of a ‘necessary distance’ from the world. By experiencing yourself as separate (but not totally detached) you are able to empathise with people, manipulate tools, reason on symbols etc. But, of course, there’s always the risk that you end up valuing the tools for their own sake, or believing in the symbol system you have created to understand the world.

From a cognitive neuroscience point of view, this is fair enough, by which I mean that if you are going to look into the (vast) literature on hemispheric specialisation and make some summary claims, as McGilchrist does, then these sort of claims are reasonable. You can enjoy one of the grand-daddies of split brain studies, Michael Gazzaniga, summarise his perspective, which isn’t that discordant, here [4].

From this foundation, McGilchrist goes on to diagnose a historical movement in our culture away from a balanced way of thinking and towards a ‘left brain’ dominated way of thinking. This, to me, also seems fair enough. Modernity does seem characterised by the ascendance of both instrumentalism and bureaucracy, both ‘leftish’ values in the McGilchristian framework.

It is worth noting that dual-systems theories, of which this is one, are perennially popular. McGilchrist is careful and explicit in rejecting the popular Reason vs Emotion distinction that has come to be associated with the two hemispheres. In this RSA report Divided Brain, Divided World, he briefly discusses how his theory relates to the automatic-deliberative distinction, as (for example) set out by Daniel Kahneman in his Thinking Fast and Slow. He says, briefly, that that distinction is orthogonal to the one he’s making; i.e. both hemispheres do automatic and controlled processing.

I was turned on to the book by Helen Mort, who writes a great blog about neuroscience and poetry which you can check out here: poetryonthebrain.blogspot.ca/. If you’re interested in reading more about psychology, divided selves and cultural shifts I recommend Timothy Wilson’s “Strangers to Ourselves” and Walter Ong’s “Orality and Literacy”.

Footnotes

[1] If you buy the paperback they’ve slimmed it down, at least in some editions, by leaving out the reference list at the end. Very frustrating.

[2] Fans of grand theories of hemispheric functioning and the relation to cultural evolution, make sure you check out Julian Jaynes’ The Origin of Consciousness in the Breakdown of the Bicameral Mind . Weirdly McGilchrist hardly references this book (noting merely that he is saying something completely different).

[3] And when I use the term ‘mystical’, that is a good thing, not a denigration.

[4] Gazzaniga, M. (2002). The split brain revisited. Scientific American, Special Editions: The Hidden Mind.

Moving through the waters of human attention

apollorobbinsThe New Yorker has an amazing article on pickpocket and illusionist Apollo Robbins that is packed with gems about attention, misdirection and sleight-of-hand.

Robbins is a self-taught but dedicated aficionado of human consciousness and has learnt the many ways in which our attention can be manipulated.

The article discusses how Robbins does many of his pickpocketing techniques but also discusses how he got into the business and how he has begun collaborating with cognitive scientists to help us understand scientifically what he has learnt artistically.

Robbins uses various metaphors to describe how he works with attention, talking about “surfing attention,” “carving up the attentional pie,” and “framing.” “I use framing the way a movie director or a cinematographer would,” he said. “If I lean my face close in to someone’s, like this”—he demonstrated—“it’s like a closeup. All their attention is on my face, and their pockets, especially the ones on their lower body, are out of the frame. Or if I want to move their attention off their jacket pocket, I can say, ‘You had a wallet in your back pocket—is it still there?’ Now their focus is on their back pocket, or their brain just short-circuits for a second, and I’m free to steal from their jacket.”

In fact, he jointly published a scientific study in 2011 based on his discovery that when something starts moving in a straight line people tend to look back to the origin of the movements, but if something moves in a curve they stay fixed on the object.

If you want to see Robbins in action, and it really is astounding, you can catch him in various videos on YouTube.

There’s even one where he explains how he does it in terms of the neuroscience of attention which is particularly good.

But don’t miss this New Yorker article, it’s both an entertaining and informative guide to a master of human attentional blindspots.
 

Link to New Yorker article ‘A Pickpocket’s Tale’.

Artist treats psychiatric hospital stay as art residency

Claude Heiland-Allen is an artist who specialises in mathematical, algorithmic and science-based art. When he was recently admitted to a psychiatric hospital he decided to treat his stay “as an artist-in-residence opportunity” – producing fractal images by freehand drawings.

You can see some of the amazing work on his website.

He explains the background to his unusual residency:

…Claude eventually found himself in a psychiatric hospital, treating his in-patient as an artist-in-residence opportunity, using more old-school media such as pens, pencils and paper to carry on making art despite adversity. It’s hard to draw a perfect circle when sharp drawing compasses are disallowed, but with plenty of time to practice, and inspiration from memories of Euclid, Escher, Coxeter, and many others whose names he should recall, many more images of various designs should be finding their way on to this website sooner or later, along with a few texts inspired by events along the ride.

Some amazing art and his website says more work from his stay is due to appear.
 

Link to Claude Heiland-Allen’s website (via @yaxu)

BBC Column: stopped clocks and dead phones

My column for BBC Future from last week. It’s another example of how consciousness isn’t just constructed, but is a construction for which the signs of artifice are hidden. The original is here

 

Ever stared at a second hand and think that time stands still for a moment? It’s not just you.

Sometimes, when I look at a clock time seems to stand still. Maybe you’ve noticed this to your bemusement or horror as well. You’ll be in the middle of something, and flick your eyes up to an analogue clock on the wall to see what the time is. The second hand of the clock seems to hang in space, as if you’ve just caught the clock in a moment of laziness. After this pause, time seems to restart and the clock ticks on as normal.

It gives us the disconcerting idea that even something as undeniable as time can be a bit less reliable than we think.

This happened to me for years, but I never spoke about it. Secretly I thought it was either evidence of my special insight to reality, or final proof that I was a little unhinged (or both). But then I found out that it’s a normal experience. Psychologists even have a name for it – they call it the “stopped clock illusion”. Thanks psychologists, you really nailed that one.

An ingenious experiment from a team at University College London recreated the experience in the lab and managed to connect the experience of the stopped clock to the action of the person experiencing it. They asked volunteers to look away and then suddenly shift their gaze to a digital counter. When the subjects tried to judge how long they had been looking at the digit that first appeared, they systematically assumed it had been on for longer than it had.

 

Filling gaps

Moving our eyes from one point to another is so quick and automatic that most of us probably don’t even think about what we are doing. But when you move your eyes rapidly there is a momentary break in visual experience. You can get a feel for this now by stretching your arms out and moving your eyes between your two index fingers. (If you are reading this in a public place, feel free to pretend you are having a good stretch.) As you flick your eyes from left to right you should be able to detect an almost imperceptibly brief “flash” of darkness as input from your eyes is cut off.

It is this interruption in consciousness that leads to the illusion of the stopped clock. The theory is that our brains attempt to build a seamless story about the world from the ongoing input of our senses. Rapid eye movements create a break in information, which needs to be covered up. Always keen to hide its tracks, the brain fills in this gap with whatever comes after the break.

Normally this subterfuge is undetectable, but if you happen to move your eyes to something that is moving with precise regularity – like a clock – you will spot this pause in the form of an extra long “second”. Fitting with this theory, the UCL team also showed that longer eye-movements lead to longer pauses in the stopped clock.

It doesn’t have to be an eye movement that generates the stopped clock – all that appears to be important is that you shift your attention. (Although moving our eyes is the most obvious way we shift our attention, I’m guessing that the “inner eye” has gaps in processing in the same way our outer eyes do, and these are what cause the stopped clock illusion.) This accounts for a sister illusion we experience with our hearing – the so-called “dead phone illusion”, which is when you pick up an old-fashioned phone and catch an initial pause between the dial tone that seems to last longer than the others.

These, and other illusions show that something as basic as the experience of time passing is constructed by our brains – and that this is based on what we experience and what seems the most likely explanation for those experiences, rather than some reliable internal signal. Like with everything else, what we experience is our brain’s best guess about the world. We don’t ever get to know time directly. In this sense we are all time travellers.

A pain to describe

RadioLab has an excellent mini-episode on the difficulties of communicating the subjective feeling of pain.

As you might expect, it is both wonderfully put together and unexpectedly beautiful in places, but for such a uncomfortable subject, it is also very funny.

Particularly wonderful is a segment on the originator of the Schmidt index that rates the intensity of insect sting pain from “Light, ephemeral, almost fruity” to “Pure, intense, brilliant pain”.
 

Link to RadioLab mini-episode on pain.

Works like magic

The New York Times has a short but thought-provoking piece on the benefits of supersition and magical thinking. This part particularly caught my eye:

For instance, in one study led by the psychologist Lysann Damisch of the University of Cologne, subjects were handed a golf ball, and half of them were told that the ball had been lucky so far. Those subjects with a “lucky” ball drained 35 percent more golf putts than those with a “regular” ball.

The results are from a 2010 study that looked at the effect of ‘lucky charms’ and good luck superstitions on performance, finding that they genuinely increase our ability to complete self-directed tasks through increased self-confidence.

It’s a fascinating result in light of the typical skeptical response that ‘lucky charms don’t work’ because in many cases they do. Importantly, however, they have their effect on tasks in which our own skill plays a significant part rather than those where random outcome is the prime factor.

In other words, they’d help you at poker but not at roulette.

And if you want to know more about how we acquire supersitions, Tom’s recent article for BBC Future breaks it down.
 

Link to NYT ‘In Defense of Superstition’.
Link to BBC Future article on supersitions acquisition.
Link to locked study.

A thread of hope from a shooting

No-one knows why Steven Kazmierczak snapped. When he kicked his way into a packed lecture hall in Northern Illinois University, shooting dead five students and injuring 21 more, those who knew him expressed surprise that he was capable of such brutal violence.

He killed himself at the end of the spree, meaning his motives remain unknown, but the legacy of this tragic event may be more than just the actions of a lone unfathomable killer.

Because when Kazmierczak attacked, a team of psychologists and neuroscientists had already assessed a large group of students who had been recruited as non-affected participants for a study on the effects of victimisation, giving the researchers an unwanted opportunity to better understand how sudden trauma affects the innocent.

Since the 1980s we have recognised a trauma-specific mental disorder. Its name, ‘post-traumatic stress disorder,’ seems to suggest that trauma alone causes the condition but we have known for years that genetics play a large part in determining who does and who doesn’t develop PTSD.

Not everyone who experiences a violent attack, disaster or sexual assault will develop PTSD. In fact, the single most common outcome after tragedy is not mental illness, but recovery. That’s not to say that we wouldn’t feel shaken up or distressed after such events but most people can return to their everyday lives, perhaps changed, but unimpaired.

What we still don’t know is how people who recover are different. Why is it that some individuals develop the disorder following trauma while others appear to be relatively resilient?

We’ve known since studies on Vietnam veterans that genetics accounts for up to 30% of the difference in PTSD symptoms but researchers have been keen to find to specific genes that confer the biggest vulnerability.

Normally these types of studies look at people with and without PTSD and compare the presence of specific genes known to be linked to brain function, to see if they appear more in one group than another. Although helpful, one problem with these sorts of studies is that it is difficult to say whether the genes might directly contribute to the condition or to a general difficulty with mood or behaviour.

In scientific terms, the reason this can be a problem is because people who are already, for example, low in mood or impulsive, are on average more likely to be victimised, attacked or abused. This means it’s difficult to know exactly which genes are most important for explaining the reaction to trauma, rather than the chance of being victimised.

Psychologist Kristina Mercer was leading a study on trauma before the shooting occurred. She had been interviewing female students about their life histories and experience of trauma at Northern Illinois University, originally planning to re-interview the students over time to see which characteristics made them more likely to experience sexual assault.

Clearly motivated to make sure that something more than grief and pain would come from the event, she switched focus to better understand what made some people more likely to develop PTSD after the shooting.

The team re-interviewed the participants in the weeks following the tragedy, assessing their exposure to the violence, any PTSD symptoms present and their level of support from friends and family. A similar interview was conducted 8 to 12 months later and at the end of the study, the researchers took saliva samples to look at the DNA of each participant.

As PTSD is largely a disorder of anxiety accompanied by an intrusive reexperiencing of the event that doesn’t fade with time, the team focused on genes for the serotonin transporter system or SERT.

Serotonin is one of the brain’s neurotransmitters that provide chemical signalling between brain cells. The serotonin transporter system is responsible for removing the used serotonin from the synaptic cleft, the signalling space between the neurons, and putting it back in place, ready to be used again.

This is important because if not removed from the synaptic cleft, the serotonin will keep on signalling. In other words, the efficiency of the serotonin transport system in cleaning-up stray neurotransmitter determines the strength of the signal as much as the original message.

We know that many of the key circuits involved in anxiety are reliant on the serotonin neurotransmitter, so the research team suspected that people with genes differing in how they control transport system could be differently susceptible to anxiety and, perhaps, trauma.

In line with their thinking, the results showed a similar picture. A transport gene called rs25531 was identified as directly linked to the chance of developing PTSD after the shooting. Interestingly, a commonly mentioned serotonin gene, 5-HTTLPR, was only linked to PTSD risk when it was also present with rs25531, suggesting the importance of looking at genetic interactions and not just single genes.

Because of nature of the shootings – a lone gunman who randomly attacked anyone in range – the results are more directly tied to reaction to trauma, rather than a possible vulnerability to being victimised, meaning this is one of the few studies that gives us an unambiguous insight into the post-trauma process.

Now it’s common at this point to say that a discovery of specific genes raising the risk of mental illness should lead to a better treatment for trauma, but this is usually nothing more than a hopeful twist on the scientific details, and this case is no different.

The results suggest no direct treatment and no immediate cure because mind, brain and trauma are too complex for simple solutions.

But the study is no less important. It’s still an essential part of our understanding and provides an essential thread in a tapestry of knowledge.

And fittingly, it shows that even from the shadow of tragedy, light emerges.
 

Link to locked scientific article.
pdf of full text.

A fitting tribute to Alan Turing

Nature has just published a fantastic Alan Turing special issue commemorating 100 years since the birth of the artificial intelligence pioneer, code-breaker and mathematician.

It’s a really wonderful edition, available to freely read online, and accompanied by a special podcast that talks to his biographer about Turing’s famous 1936 paper on computable numbers, his contribution to cracking the German Enigma ciphers, and his thoughts on machine intelligence.

The articles in the issue are no less exciting and cover everything from Turning’s impact on biology to a debate on whether the brain a good model for machine intelligence.

Essentially, stop whatever you’re doing right now, take the phone off the hook, poor yourself a drop of something thought-provoking and enjoy.

Great stuff.
 

Link to Nature special issue on Alan Turing.

A non hysterical view of ‘cheerleader hysteria’

I’ve written an article for the Discover Magazine blog The Crux about mass hysteria and conversion disorder in light of the not-very-good-coverage given to the issue after a group of cheerleaders with unexplained neurological symptoms made the headlines.

The New York Times described the situation as a ‘nutty story’ and said hysteria is ‘not supposed to happen anymore’ which is insulting and wrong in equal measure.

Nature News described the situation as a ‘mystery US outbreak’ and managed to confusion conversion disorder with mass hysteria, generating a unfortunate mix of scaremongering and confusion.

So the article for Discover Magazine tracks the history of conversion disorder (the condition that the girls have actually been diagnosed with), what it actually means (neurological symptoms without neurological damage) and the science of how we can experience unusual effects like blindness, paralysis or, in this case, tics, without actually having a neurological disorder.

As Freud fell out of fashion, many people assumed that the concept of hysteria had gone with him, but this is not the case. Although his theory about hysteria being caused by the “unconscious repression of trauma” isn’t very popular among scientists, it’s a simple fact that patients can develop what seem like neurological disorders—such as paralysis, blindness, seizures, and tics—despite having a perfectly functioning nervous system. And despite popular claims that the condition is rare or “doesn’t happen any more,” it still commonly presents in neurological clinics. Numerous studies have found that up to one-third of patients who consult with neurologists typically have symptoms that are not fully explained by neurological damage.

 

Link to Discover Crux piece on ‘Cheerleader hysteria’.

A journey through schizophrenia science

BBC Radio 4’s The Life Scientific recently profiled psychiatrist, schizophrenia researcher and stand-up chap, Robin Murray, who talks about how his understanding of the condition has drastically changed over the years.

It’s a fascinating journey through how our theories about the mental illness, most associated with having delusions and hallucinations, has evolved through time – taking in everything from the anti-psychiatry of R.D. Laing to modern neurogenetic studies.

As a young man, Murray lived in an Asylum in Glasgow for two years, mainly because it offered free accommodation to medical students. Struck by how people’s minds could play tricks on them and the lack of proper research into the condition, he resolved to put the study of schizophrenia on a more scientific footing. Fifteen years ago he believed schizophrenia was a brain disease. Now, he’s not so sure.

Despite decades of research, the biological basis of this often distressing condition remains elusive. Just living in a city significantly increases your risk (the bigger the city the greater the risk); and, as Murray discovered, migrants are six times more likely to develop the condition than long term residents. He’s also outspoken about the mental health risks of smoking cannabis, based both on his scientific research and direct experience working at the Maudsley Hospital in South London.

You can listen to the streamed version on the programme page but to download the podcast you have to go to a completely different page and search through the list. Why? No-one knows.
 

Link to page with streaming audio.
Link to podcast page.

Advertising through avatar-manipulation

The Psychologist has an article on the surprising effect of seeing a digital avatar of yourself – as if looking at your body from the outside.

The piece covers a range of effects found in psychology studies, from increasing healthy behaviour to encouraging false memories, but the bit on deliberate avatar-manipulation for advertising caught my attention.

One such consequence is depicted in Steven Spielberg’s adaptation of the Philip K. Dick short story Minority Report. Specifically, there was a scene in which Tom Cruise’s character looked up at a billboard and encountered an advertisement using his own name. That marketing feat can certainly be recreated in virtual reality. We’ve demonstrated that if a participant sees his avatar wearing a certain brand of clothing, he is more likely to recall and prefer that brand.

In other words, if one observes his avatar as a product endorser (the ultimate form of targeted advertising), he is more likely to embrace the product. There is a fairly large literature in psychology on the ‘self-referencing’ effect, which demonstrates that messages that connect with the receiver’s identity tend to be more effective than generic messages (e.g. Rogers et al., 1977)

To explore the consequences of viewing one’s virtual doppelgänger, we ran a simple experiment using digitally manipulated photographs (Ahn & Bailenson, 2011). We used imaging software to place participants’ heads on people depicted in billboards using fictitious brands, for example holding up a soft drink with a brand label on it.

After the study, participants expressed better memory as well as a preference for the brand, even though it was obvious their faces had been placed in the advertisement. In other words, even though it was clearly a gimmick, using the digital self to promote a product is effective.

The article also notes that “Based on the findings from this study, the Silicon Valley company LinkedIn is featuring job advertisements that pull the photograph of the job applicant and place it in the job advertisement.”

Needless to say, I can’t wait for the next wave of ‘penis enlargement pill’ adverts.
 

Link to Psychologist article on doppelgänger psychology.
 

Declaration of interest: I’m an unpaid associate editor and occasional columnist for The Psychologist. My new year’s resolution is to stop buying promising-looking capsules from the internet.

Body rock

Nature has a fantastic article about how our sense of being located in our bodies is being temporarily warped and distorted in the lab of neuroscientist Henrik Ehrsson.

We’ve covered some of Ehrsson’s striking studies before as he has managed, with surprisingly simple equipment, to induce out-of-body experiences, the sense of having a third arm and the illusion of having a tiny doll-like body – among many other distortions.

But Ehrsson’s unorthodox apparatus amount to more than cheap trickery. They are part of his quest to understand how people come to experience a sense of self, located within their own bodies. The feeling of body ownership is so ingrained that few people ever think about it — and those scientists and philosophers who do have assumed that it was unassailable.

“Descartes said that if there’s something you can be certain of in this world, it’s that your hand is your hand,” says Ehrsson. Yet Ehrsson’s illusions have shown that such certainties, built on a lifetime of experience, can be disrupted with just ten seconds of visual and tactile deception. This surprising malleability suggests that the brain continuously constructs its feeling of body ownership using information from the senses — a finding that has earned Ehrsson publications in Science and other top journals, along with the attention of other neuroscientists.

The article looks at what this body distorting illusions are telling us about how the brain makes sense of our bodies and how these discoveries could be applied to ‘locating’ us in false limbs or even remote control robots.

Also don’t miss the podcast where author Ed Yong talks about his trip to the lab to try out the illusions.
 

Link to Nature article ‘Out-of-body experience: Master of illusion’.

The dreams and hallucinations of cloistered monks

French sleep scientists have studied a group of monks who have virtually no contact with the outside world and have taken a vow of silence.

The monks are of scientific interest owing to the tradition of having two sleep periods per night interrupted by a 2-3 hour prayer and psalm reading session.

The research group were interested in how the sleep-regulating circadian rhythm adjusts to this two sleep system.

It turns out that the automatic rising and falling of body temperature seemed to sync with the two-period sleep patterns but that the monks still had sleep problems (difficulty sleeping, waking, daytime sleepiness).

This suggests that they were not fully adjusted, even after decades of practice (the researchers report that “They all used several (two to six) alarm clocks”!)

Delightfully, the monks were also asked about their tendency to hallucinate and about the content of their dreams.

Although only ten individuals were studied, the answers are oddly appropriate for members of a silent, closed order.

Six monks had experienced mild (n = 4, ringing of the cell door at sleep offset or of the alarm clock, feeling that someone hit them briefly in the back, waking-up during the second sleep while mentally singing psalms) and moderate (n = 2, nightmarish, prolonged feeling of a demoniac presence at sleep onset after Matins) sleep-related hallucinations vs. one control (p = .06). Occasional nightmares were more frequent in monks than in controls.

All monks reported dreaming more often after than before the Matins [midnight prayers in between the two sleep periods], and to have conversations in their dreams. These conversations were rare (n = 3), hard to understand (n = 2), or frequent (n = 5). As for prayers, six monks were able to pray while dreaming, although it was rare, whereas two others dreamt of acts of piety, or imagined a disrupted liturgy, and finally two of them dreamt they were never monks.

 

Link to locked study. Not very charitable really.