Why You Don’t Know Your Own Mind
Inge Morath /The Inge Morath Foundation/Magnum Photos. Masks by Saul Steinberg /The Saul Steinberg Foundation/ARS, NY It is often said that we can never truly know the minds of others, because we can’t “get inside their heads.” Our ability to know our own minds, though, is rarely called into question. It is assumed that your experience of your own consciousness clinches the assertion that you “know your own mind” in a way that no one else can. This is a mistake.
Ever since Plato, philosophers have, without much argument, shared common sense’s confidence about the nature of its own thoughts. They have argued that we can secure certainty about at least some very important conclusions, not through empirical inquiry, but by introspection: the existence, immateriality (and maybe immortality) of the soul, the awareness of our own free will, meaning and moral value. In a Stone column Gary Gutting explained how this tradition continues to manifest itself in contemporary philosophy as the search for “a ‘transcendental’ or ‘absolute’ consciousness that provides the fuller significance of our ordinary experiences.” Thomas Nagel has invoked the same source to trump science in this publication as well.
Introspection, “the mind’s eye,” assures us with the greatest confidence that it is the best, in some cases the only authority on how the mind works, because we all think it has direct, first person access to itself. We’re all very confident that we just know what’s going on in our own minds, from the inside, so to speak.
Yet research in cognitive and behavioral sciences increasingly undermines that confidence. It seems hardly a week goes by without another article in the media reporting counterintuitive laboratory findings by empirical psychologists studying cognition, emotion and sensation. What makes many of these results remarkable is their consistent violation of expectations, assumptions and prejudices forced on us by our own conscious awareness.
In fact, controlled experiments in cognitive science, neuroimaging and social psychology have repeatedly shown how wrong we can be about our real motivations, the justification of firmly held beliefs and the accuracy of our sensory equipment. This trend began even before the work of psychologists such as Benjamin Libet, who showed that the conscious feeling of willing an act actually occurs after the brain process that brings about the act — a result replicated and refined hundreds of times since his original discovery in the 1980s.
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