Tag: Beliefs

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h. Belief System Emergence - Culture

Belief System Emergence – Culture

Worldviews were discussed in a previous article and tend to be a form of personal, rather than communal, belief system. I will now move on to discuss the latter, i.e., culture, therefore.

Community, whether it be a family, clan, organisation, or nation, is based on the economics of needs. It allows individuals to specialise and to create satisfiers more efficiently by developing specific tools, knowledge, and skills. In turn, this benefits all members of the community through the process of trading. One individual or group of individuals will provide a satisfier to address the needs of another, and in return, reasonable reciprocation is expected. The community can also satisfy the social needs of an individual member, and in return, that member is expected to contribute to the group. Community relies on the reciprocal satisfaction of one another’s needs and this reciprocation relies on trading in the social sense and not necessarily the commercial sense.

The majority but not all of us have an inherited predisposition to create and abide by the cultures which bind us together into co-operative groups. A culture comprises: norms or acceptable forms of behaviour; values or things held good by the community; beliefs or those things that the community holds true; and symbols, i.e., modes of dress, logos, rituals, and other physical things with a shared meaning which identify individuals as being members the community.

Norms and values are developed to ensure that satisfiers and resources are equitably traded and do, of course, include morality and ethics. They can be described as good or bad. For example, it is usually held bad simply to take or steal from others. Thus, what we sometimes refer to as the ethics and morals of a community do not have a religious source, but rather a practical secular one.

The norms, values, beliefs, and symbols of a community are initially of a pragmatic nature and are enforced through the process of socialisation. That is, members are rewarded for correct behaviour and receive disapproval for incorrect behaviour. However, with time, these norms may become formally established as laws.

The detail of a culture is not genetically inherited. The diversity of cultures across the world and the manner in which they can rapidly change from generation to generation suggest that cultures, and hence our morals and ethics, are acquired, respond to circumstances and are passed on via social learning. As Richard Dawkins has pointed out, for a culture to be hereditary and change at the rate at which it does, it would be necessary for those who participate in it to breed far more rapidly and successfully than those who do not. This is clearly not the case. However, cultures do form memes, and there is a degree of competition for acceptance between them. This is more so in a global economy where contact between different cultures is greater than it has ever been.

In response to globalisation of the economy, culture in the West is currently moving from a more national/tribal one to a more global one. Many see the global economy as group co-operation on a grand scale, and as bringing great benefits to humanity. We are learning that it requires a more tolerant and inclusive attitude to enable us to co-operate successfully at that scale. However, this change is not without resistance from ideological and other interest groups concerned that they may lose what they currently hold. Difficulties have also been caused by the transfer of consumerism to nations without the infrastructure to support it.

Humanity also faces great risks at the global scale and the move from national/tribal to global morals and ethics needs to be encouraged so that we can better co-operate in tackling these risks.

The political scientist, Ronald Inglehart, using the extensive research of the World Values Survey, identified two key independent dimensions in national culture. These are:

  1. Traditional vs. Secular-rational values. The World Values Survey describes these values as follows. “Traditional values emphasize the importance of religion, parent-child ties, deference to authority and traditional family values. People who embrace these values also reject divorce, abortion, euthanasia and suicide. These societies have high levels of national pride and a nationalistic outlook.”. On the other hand, “Secular-rational values have the opposite preferences to the traditional values. These societies place less emphasis on religion, traditional family values and authority. Divorce, abortion, euthanasia and suicide are seen as relatively acceptable. (Suicide is not necessarily more common.)”
  2. Survival vs. Self Expression Values. Again, these are described by the World Values Survey as follows. “Survival values place emphasis on economic and physical security. It is linked with a relatively ethnocentric outlook and low levels of trust and tolerance.”. On the other hand, “Self-expression values give high priority to environmental protection, growing tolerance of foreigners, gays and lesbians and gender equality, and rising demands for participation in decision-making in economic and political life.”

It is argued that a national culture can be measured by assessing where it sits between the two extremes on the two dimensions. More details, including a fascinating map of where each nation currently sits on these two dimensions can be found at: https://www.worldvaluessurvey.org/wvs.jsp.

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g. Belief System Emergence - Introduction

Belief System Emergence – Introduction

Belief systems include cultures, ideologies, and individual worldviews. The latter was discussed in a previous article. The former apply to organisations of all scales, including small clubs and nations. There are differences between cultures and ideologies, however. The former is normally established and voluntarily accepted by its members. The latter, through its historical association with political movements, is now regarded as a more authoritarian belief system with expansionist tendencies.

One of our growth needs in Maslow’s hierarchy is the need to make sense of the world. If we can do so, then it enables us to make successful decisions when faced with a threat or opportunity. On the other hand, if we are unable to make sense of the world then this increases our vulnerability. It seems likely, therefore, that this need has an evolutionary basis. To make sense of the world we create a schema which models the world as we understand it. This is our personal worldview.

Unsurprisingly, an inability to make sense of the world causes distress, a search for explanations and a readiness to accept those which appear to fit the facts, even incorrectly. This need can, in itself, be a motivator, therefore.

Every organisation develops a system of beliefs which, ostensibly at least, is shared by its individual members. These beliefs cover the purpose of the organisation, how it should function, how interactions should take place internally and externally, the nature and cause of its motivators, and how it should address them.

Belief systems can emerge through a process of negotiation between individuals, and via a process of feedback between individual worldviews and emerging shared views. Individuals contribute their worldviews to the organisations common belief system, but as the latter emerges, a process of socialisation causes them to adopt it. They may, however, only adopt it in their organisational role. In other roles, they may retain their general worldview, or hold other belief systems more appropriate to those roles. This can, of course, lead to contradictions and distress.

Often however, a belief system is formulated by an individual, particularly one with charisma or high status, and is based on his worldview. Due to the lack of debate and consultation such belief systems tend to provide a simplistic explanation, which can neglect the true complexity of a situation.

Belief systems can also be affected by external factors, such as prevailing culture, law, fake news, media interests, social media, and influential individuals, e.g., politicians, celebrities, scientists, or role models. In some cases, the belief system can be in the interests of the general population, i.e., pro-social. In other cases, it can be in the interests of the organisation only, i.e., selfish. In the latter case, the belief system can, for example, either correctly or incorrectly, place blame on an out-group. Also coming into play can be a “Just World Hypothesis”, in which the fortunate and unfortunate are thought to have brought their situation upon themselves by their own actions.

Finally, if opposition to the purpose of an organisation is encountered, its belief system can harden, become more selfish, and more extreme.

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d. The Acquisition of Knowledge

The Acquisition of Knowledge

The French philosopher Michel de Montaigne (1533 – 1592) remarked on our inability to find a satisfactory criterion for knowledge. I will, therefore, define it as information held in peoples’ minds, which may be considered true or false, and which includes our beliefs and attitudes. “Knowledge”, “beliefs” and “attitudes” are essentially different words used to describe mental information in different contexts. This information, in combination with our reasoning processes and our needs, determines our behaviour.

Nurture

The knowledge of an individual is acquired in two main ways: from observation of the world around us and by receipt from others. All children are born with inherited predispositions but no knowledge. If a child had to work out for itself how to survive in its environment, then it would frequently make mistakes and might come to an unhappy end. Parents and other members of a child’s community will therefore provide an initial education which gives the child a working understanding of its environment.

Our early schemata are established in this way. However, as explained in the previous blog, information provided by others may have been distorted by their “effort after meaning”, contain errors of reasoning, and may even be lies. We accept as true any information which does not contradict our existing schemata. Failing that, we would acquire no new knowledge. Much of the information that young children receive from others falls into that category. Once established, the early schemata of the child will be resistant to change. As Aristotle famously said, “Give me the child until he is seven and I will show you the man”. Change can occur, however, if sufficient contradictions accumulate. Thus, our schemata alter in fits and starts. There is a period of rapid change followed by a period of quiescence in which the schema is resistant to change. In cases involving a significant change of worldview, this can be accompanied by an emotional crisis similar to grief at the loss of a loved one. Such crises can last for several years while the young adult goes through the stages of denial/isolation, anger, bargaining, depression, and finally, acceptance. The importance of providing children with reliable knowledge cannot be understated, therefore.

Socialisation or Social Learning

Social rules are necessary if society is to co-operate successfully for the benefit of its members. If we follow them then we will function successfully in our society, contribute to its success and, thus, prosper personally. Again, it is difficult for the child to work out these social rules for itself and, thus, parents and other teachers will provide an initial working education based on the culture of the society, i.e., its norms, values, beliefs and symbols.

During the 1950s psychologists developed the theory that we now know as Social Learning Theory. In summary, this theory states that some beliefs and strategies are formed in the following way:

  1. Identification with role models. Role models are usually parents, teachers, peers or people like oneself, and people seen as having advantages such as popularity, wealth, or fame.
  2. This identification leads to imitation behaviour and/or learning through observation. In the latter, behaviours may not necessarily be imitated immediately but may simply be remembered as strategies which can be used in later life. Seeing that a strategy adopted by another person successfully satisfies their needs will provide what is known as vicarious reinforcement and will condition a strategy even when it is not being performed by the person learning it. For example, if a colleague at the office always works through their lunch break and ultimately receives a promotion, then you may unconsciously adopt the same strategy in your next job.
  3. Imitation behaviour is either positively or negatively reinforced by other members of society depending on their beliefs about what is acceptable or unacceptable. These beliefs about social behaviour are referred to as norms. It may, for example, be the norm in your office to work through the lunch break. Through conditioning, norms become internalised or accepted as one’s own, and can be held unconsciously. Thus, the strategies underlying behaviour become conditioned or extinguished through social reinforcement. Highly conditioned beliefs about social behaviour form the conscience, a set of beliefs governing behaviour which cause psychological distress when our behaviour is contrary to them. For example, a socialised person will feel guilty if he steals.

In my next post, I will return to schemata, paradigms, and memes and describe the features that they have in common.