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88 89
hacking our tools
for
thought
Hacking is what happens when you understand a system - you look for
exploits, short-cuts and unintended uses. You subvert the design intention,
reconfiguring things for your own purposes. Hacking is what a hacker does
to understand a system. What does this do? What will happen if I do this?
Hey, cool! Now what would happen if I do this?
Hacking is a DIY culture, a dissident, irreverent culture. Status is
about kudos: what can you do ? Come and show us. Share. Show off.
The hacker of the mainstream press is destructive, but always young,
cool, capable. An anti-hero, in fact. Lots of hackers see it that way too.
Destructive ? Well, maybe, but isnt the mainstream always going to see
disruption of their agenda in that way?
Your mind is your thoughts and experiences, all the things you
experience like your memories, hopes and feelings as well as all the
processes going on below the surface that make conscious thought
possible. Add to this the idea of hacking and we get mind hacking.
Mind hacking means looking beneath the user- illusion of consciousness
dr. tom stafford
Hack: n. a clever solution to an interesting problem .
Motto of OReillys Hacks Series
and getting at the underlying workings [ 1 ].
That sounds great doesnt it? What does it really mean? Mind Hacks
is a book I wrote with Matt Webb in 2004 for the technical publishers
OReilly. Matt is into technology and ideas, Im into cognitive neuroscience.
We drunk one too many cups of coffee and it seemed like a good idea at
the time [ 2 ] . I think OReilly really had their eyes on something like Mind
Performance Hacks (actually released 2006, but not written by us). We
were thinking about liberating all the cool science that has been done
recently uncovering the workings of the brain and mind. Science started
out as a kind of open source - ideas published in journals so anyone can
question them, use them, change them. We wanted to take the tips, the
tricks, the discoveries of the sciences of the mind and package them in
little bundles which people could experience, play with and repurpose (like
programming functions). It was great. I spent six months trying to see how
many arbitrary words I could remember using ancient Greek memory tricks,
or see if I could catch myself moving my eyes in a mirror. My flatmates
came home one day and I was standing on my head in the hall trying to
work out if the picture Id drawn looked like it was curving in or out of the
screen. Both Matt and I became hyper-sensitive to the running of our own
minds, the glitches in what we noticed, remembered, felt. I found out that
things Id noticed before had been given names by psychologists. That
feeling when you say the word banana fifty times and you lose the feeling
for what it means : semantic satiation. I learnt concepts that made me
notice things Id never noticed before. Like the moment when the projector
is off before a film comes on in the cinema, when the screen is dark, theres
an illusion where the screen appears to grow without changing size. Look
out for it, its there I promise. So we wrote this book about moment-by-
moment experience, about attention, awareness and memory. As well as
liberating some scientific information into the mainstream, we also learnt
a few things about our own minds along the way.
One thing the book relied on fairly explicitly was the idea of the
mind as a bit of technology; a mechanism or set of mechanisms with
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predictable input-output relations. This predictability means that we can
try and infer operating principles, and then experiment with them. You
can only take this metaphor so far. It is fairly clear that the mind isnt
a mechanism in the old, hard, sense of machinery. If anything it is
a mechanism in the software sense, something fluid and adaptive, dealing
with the intangibility of information processing. Because mind is infoware,
it becomes technology in the Arthur C Clarke sense - something that is
sufficiently sophisticated to be indistinguishable from magic. Andy Clark has
talked about how the mind is software for dealing with whatever the world
throws at us [ 3 ]. By this I dont just mean that our brains learn to do smart
stuff, I mean that our brains learn to take anything we can control and
make it part of our cognitive ecosystem. We use external objects as mental
tools naturally and compulsively. Our minds are plastic and extensible, so
fundamentally embodied that the barrier between world and mind is leaky
like a sieve. Andy Clark says that we are natural born cyborgs, born to
become fundamentally integrated with whatever technology is available in
external world.
You probably have a feeling for what this means already. When you
use a well-designed bit of technology it becomes invisible - for example,
if you drive youll have noticed how the car becomes an extension of your
thoughts; you forget about gears, pedals and the wheel in your hands and
instead think of speed, acceleration and movement, just like you forget
your muscles when you are running. If someone asks if you know the time
you automatically say that you do, ignoring the fact that it is your watch
that contains the information, not your memory. But you can access the
information so easily that it feels like it is part of your mind.I bring up this
idea of our extensible minds because I want to draw an analogy with
Bio Mapping. The idea of mind hacking was based on the idea of our
conscious experience being constructed by various component processes,
but in our book we never really got to grips with the idea of extending the
repertoire of components that construct our experience. Let me illustrate
how important these components of mind can be by a story. Its not a story
about an extraordinary augmented human consciousness, but about
an unfortunate individual who lacked the ordinary augmentation of
memory which we normally take for granted.
In the book Broken Memories [ 4 ] Margaret OConner and
colleagues tell the story of an amnesic patient theyve studied for over
two decades. The patient, who they refer to by his initials, SS, has a kind of
brain damage which means that he cant create new memories for things
that happen to him, nor does he remember events in his personal history
from before his accident (a viral infection that spread to the temporal lobe
of his brain). Like other patients with this kind of amnesia, SS is stranded
in the present. OConner describes how SS has kept the buoyant mood and
outgoing personality that he had before his injury. Hes intelligent and able
to carry on a normal conversation - just as long as you dont expect him to
remember anything beyond the sphere of the immediate conversation. He
is completely dependent on his family and cannot work, and had been for
two decades at the time of writing. When OConner and colleagues gave SS
standard psychiatric tests for depression there was no evidence that he was
unhappy [ 5 ]. When he was asked, for example, if he often felt miserable or
hated himself or thought of suicide, SS consistently ticked the No boxes,
reflecting his upbeat personality.
This isnt the end of the story, however. A second batch of tests was
administered, which tested mood indirectly [ 6 ]. These tests didnt ask SS
directly how he felt, but instread were designed to assess his personality
traits and the themes which dominated his thoughts. These tests seemed to
show that SS did have depressive feelings, even if he didnt articulate them
in the first set of tests. OConner interpreted from the second tests that SS
had low self-esteem, along with accompanying depression and anxiety,
as well as a preoccupation with ideas of loss and decay.
So is SS depressed or not? OConner and colleagues asked
themselves the same question, and in answering they drew on the
distinction between expressive and experiential aspects of mood.
SS seems to experience depression to a far higher degree than he expresses
92 93
it. But this isnt a case of simple deception. What is happening is that his
memory problems, combined with his upbeat personality, seem to prevent
him accessing these feelings regularly or consistently. The standard tests
for depression, which rely on his own recognition of his feelings, suggest
that he isnt depressed. Yet, the personality test which addresses mood
indirectly allows SSs depressive feelings to come through. SS does have
unhappy feelings, which is not surprising for someone in his position, but
his injury prevents him achieving a stable conscious awareness of this fact.
If SS had an intact memory for lifes episodes it would become a tool for
self-reflection, a repository for data about himself. He could use it to
aggregate the fleeting evidence of his negative feelings. Instead, his upbeat
personality dominates those nagging feelings, sweeping them away every
time they occur - he is ignorant that each dismissal is not the first, but is in
fact one of a countless succession of such sweepings-away.
For those of us lucky enough not to have amnesia, our episodic
memories are a bit of mental technology which our consciousness can use;
itll help us remember where the shops are, what happened earlier in
a film, as well as augmenting our ability to self-reflect and self-understand.
Amnesic patients show that episodic memories are not a necessary
component of the mind, they can be removed by injury. If the components
of the mental operating system are modifiable, what other component have
been, or could be, added into this kernel?
Like memory, language is another tool for thinking. Often it is only
after I have said something out loud that I realise exactly what I think.
Language is a tool, but it becomes so integral to ourselves that we think
through it, with it, rather than having to struggle to construct sentences and
pick words (this does happen, of course, but it is such an exception that it is
notable when it does). By putting things into words we can express feelings,
make ourselves remember things and see what we think about an idea. Just
as the external world becomes part of the mind, we can make the internal
world become external and hence use it as a vehicle for self-awareness.
The point is that the distinction between mind, body and world isnt a firm
one. Language is part of the world, just as it is part of our minds. So too
can writing, computers, maps or other people be part of our mind. As with
language, all our tools are vehicles for self-awareness. Even physical tools
like a hammer. As soon as you pick it up you ask yourself What can I hit
with this?, which is encouraging us to ask ourselves What do I want to
make or break with this?.
Bio Mapping is a tool for self-awareness, at once more ephemeral
and more sophisticated than a hammer. By looking at your arousal as you
traverse physical space you create a medium for reflection on your feelings,
feelings which can normally pass below the radar of conscious awareness.
Similarly, on a group level, when we can look at similarities in our emotional
responses to physical spaces it lets us focus on shared feelings which,
are normally only fleeting and not recorded, and so pass below the
collective radar.
After wed written the book we got a lot of interests from marketers
(the people whose job it is to sell stuff, by fair means or foul). One story we
were told was of someone who worked in PR walking round the OReilly
ETech conference, waving the book and boasting about how they would
use it to win hearts and minds. Someone asked me at a book reading if I
was worried about giving all the secrets of the mind away to advertisers.
I told them that the advertisers already had a perfected non-theoretical
knowledge of how to manipulate people, and our book wasnt going to help
them. I think it was true too - if you read the book you find that youre
getting involved in relatively low-level stuff, like awareness and memory,
rather than the higher level stuff of desires, fears and aspirations that
advertisers work on.
But still, the reaction to the book was a message on the kind of
culture we live in. Wed intended Mind Hacks to be for people like us,
individuals, who liked understanding how stuff worked, and making things
or improving things. Unfortunately this level of analysis also seemed to
appeal to people who wanted to take advantage rather than just explore
and improve.
94 95
about the author
It is here that Bio Mapping has the potential to be more radical than
mind hacking on its own. If Mind Hacks aimed to show the mechanisms
behind the construction of moment-by-moment conscious experience,
then Bio Mapping can be a hack for a different level of consciousness - the
self-consciousness that evolves over time, the interpersonal and ultimately
social consciousness. The focus of Mind Hacks reflects a bias that exists
in the whole of cognitive psychology. This is a bias towards the individual
rather than the social; towards looking at the limits and resources of our
mental apparatus rather than the potential; towards focussing on the fixed
components of mind, rather than the dynamic and developing aspects. This
bias has brought fantastic benefits, but it is still a limited view of mind. Our
minds are exciting for their potential, not for their limits; they make sense in
a social context, not on their own (this is quite literally true - left completely
on your own for long enough you lose your sanity). Because our minds are
fundamentally social, a complete understanding of them necessarily needs
to reference social space.
If we get fooled into thinking that individual minds are the sole
locus of thought (like cognitive science), or that technology should focus
on individuals without reference to the social then our perception of the
individual becomes severely handicapped. Were not just natural born
cyborgs, but natural born social animals.
Whats this got to do with hacking? Hacking is an idea, as well as
a social movement, which is about subverting and reclaimin the tools and
metaphors that were given. Hacking is a DIY culture of action - a very
individualistic community, but still a community with a vision of shared
benefits. These are the guys that gave us open source after all. Community
solutions are more than side-effects of the hacker ethic, they are core.
If the idea of hacking becomes limited to the idea of personal solutions
to individual problems then it will have failed. Bio Mapping promises to
open up the field of possibilities for social hacking, for awareness hacking,
for a rediscovery of conscious collective action - not along the lines of
the monolithic political movements of the 20th century, but in swarms,
collectives and communities. The hacker ethic is one with the possibility to
combine individuality with interconnectedness [ 7 ].
Lets build.
Dr. Tom Stafford is a lecturer at the University of Sheffield. He likes finding
things out and writing things down.
96
[ 1 ] User-illusion of consciousness. See Dennet, D.C. (1991) Consciousness
Explained. Little, Brown and Co.
[ 2 ] Actually Matt is a ferocious tea drinker, not a coffee-drinker.
[ 3 ] Clark, A. (2004) Natural Born Cyborgs: Minds, Technologies and the
Future of Human Intelligence. Oxford, Oxford University Press.
[ 4 ] Campbell, R. and Conway, M.A. (ed.) (1995) Broken Memories: Case
Studies in Memory Impairment. Blackwell, Oxford UK.
[ 5 ] Standard neurpsychological depression measures: BDI = 3, HRSD = 4.
[ 6 ] The MMPI and the Rorschach test.
[ 7 ] Warnick B.R. (2004) Technological Metaphors and Moral Education:
The Hacker Ethic and the Computational Experience. Studies in Philosophy
and Education, 23, 4, 265-281 .
notes
the essays by dr. stephen boyd davis, sophie hope
and dr. tom stafford were specially commissioned
for this book.
published under a CREATIVE COMMONS
Attribution-NonCommercial-ShareAlike 3.0 LICENSE
excluding the made to measure essay which is
copyright raqs media.
edited by christian nold
www.softhook.com
designed by daniela boraschi
www.danielaboraschi.com
the book is available for free download from:
www.emotionalcartography.net
ISBN 978-0-9557623-1-4SB
many thanks to: daniela boraschi, prof. john
gruzelier, heather corcoran, raqs media collective,
sophie hope, dr. tom stafford, dr. stephen boyd davis,
rob van kranenburg, marcel van der drift, jim prevett,
mero candy, marie-lise sheppard, tony steffert,
dr. beau lotto, dr. joydeep bhattacharya and prof.
hugo critchley.
This book was funded through a SCIART Research
& Development Award from the Wellcome Trust
www.wellcome.ac.uk/arts and supported by SPACE
This book is a collection of essays from artists, designers,
psychogeographers, cultural researchers, futurologists and
neuroscientists brought together by christian nold to explore
the political, social and cultural implications of visualising
peoples intimate biometric data and emotions using technology.
WWW.EMOTIONALCARTOGRAPHY.NET
ISBN 978-0-9557623-1-4