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What’s the best strategy for reducing polarization: changing the system or culture?, with David Foster

A talk with David Foster, who writes about polarization and media at knowthesystem.org and is the author of “Moderates of the World Unite!: Reworking the Political Media Complex.” Topics discussed include: the optimal approach for reducing toxic political polarization (cultural change vs systemic changes); defining the word ‘moderate’ and examining some of the negative connotations it has; the difficulty of making any changes in a polarized, high-animosity environment; why some conservatives dislike the idea of making systemic changes; the ideas in David’s book for improving the media environment and political discourse. A transcript is below.

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TRANSCRIPT

Zachary Elwood:

Welcome to the People Who Read People podcast, with me Zach Elwood.  This is a podcast about psychology and behavior. You can learn more about it PeopleWhoReadPeople.com. 

Sometimes this podcast focuses on America’s political polarization problem, as I think it’s our most serious problem and also a problem that, by its nature, prevents people from caring about solving the problem. I focus on it because I think not nearly enough people do. 

On today’s episode I talk to David Foster, who writes about polarization and the media landscape on his site knowthesystem.org and who recently released a book aimed at reducing toxic polarization titled Moderates of the World Unite!: Reworking the Political Media Complex. 

David and I talk about polarization and media, and we focus on the question: what’s the most optimal strategy for trying to reduce toxic polarization? Is it better to focus on making systemic changes, like passing legislation aimed at improving the media environment or other policies? Or is it better to focus on changing the culture; changing the way everyday people think and treat each other? 

David has focused more on the systemic aspects, specifically with regards to the media environment. In my work I’ve focused on more cultural change. So this talk might be interesting to you apart from polarization because the focus is on: how do we change culture for the better? What are the levers we have to pull? 

And for anyone interested in polarization I think this is a very important question that doesn’t get asked enough. Trying to figure out the best ways to spend our time is an important issue; we want to get the most bang for our buck, or for our effort. So it’s David and I’s hope this is of value for people in the bridge-building and depolarization space. 

And just a note that this is a video talk and the video version is on my People Who Read People youtube channel. So if you’re listening on audio and it sounds less edited than usual, that’s why. I’ve been trying to do more video talks. 

Okay, here’s the talk with David Foster, author of “Moderates of the World, Unite!”.

Zach: Let’s start out with, how did you get into this work? What drives your passion in this area? If you want to summarize that, I know that’s a big question.

David Foster: Yeah. Yeah, that is a big question. I mean, the motivation is probably pretty similar to yours and everyone who works in the whole problem of polarization and depolarization. I want to see this country have a more pragmatic problem-solving attitude towards everything. And polarization is making our government, especially the Congress, kind of dysfunctional and unable to do much of anything, as we are currently seeing in the Congress even in the past few weeks. That’s what’s driving me. I guess you could call it idealistic, but I’m really interested in… I think it’s a super important problem and it kind of gets in the way of solving other problems. Yeah, that’s what’s driving me. As you know, my career has been in online course development- eLearning- and my educational background even goes back into studying theory and cognitive science and computer science. I know a lot about learning systems, like technology-based learning systems, and I think maybe that gave me ideas about ways to approach the problem that not everyone would think of. And I rose to a pretty high level, I guess you could say, in that whole sector but decided five years ago that I want to work on this problem because it’s so urgent.

Zach: Is part of your frustration maybe like mine, where you feel a bit of frustration because people aren’t paying enough attention to these things as they should?

David: Yeah. Yeah, huge frustration. And it’s super daunting. You and I have talked a lot and I think we both feel it, you know? I remember a guy who was kind of a mentor who was coaching me, and he described it once, “Well, you know, David, what you’re doing is sort of like standing on the yellow line in between two lanes of traffic speeding in different directions. That’s kind of where the moderates and the people who want to work on polarization are.”

Zach: You need like a thin yellow line flag or something.

David: Yeah, definitely. [laughs] Definitely.

Zach: Maybe we can work on that branding. That might be good.

David: Yeah, that’s a branding opportunity for sure.

Zach: Yeah. Maybe that’s a good segue to talk about, you know, you and I have talked about the two different high-level categories of how to approach this kind of work. You focused on the more systemic changes, like changes to media or policy, and I have focused more on grassroots convincing people of the need for it. Yeah, and I want us to be real frank here because I have my own doubts about whether I’m spending… We can all second guess if we’re spending our time on the right things, but maybe you could talk a little bit about why you have focused on the systemic changes as opposed to the more kind of grassroots mass mainstream convincing efforts.

David: Right. Right. Yeah, it’s a really good question and quite a dilemma. I have to caveat first by saying that I do see a lot of value in grassroots efforts and I admire the work that people are doing. And it can only be a net positive, you know? Even if it doesn’t change the world, every little bit helps. Also, the other caveat is we need multiple approaches. None of us knows which is going to have the most impact and so we should welcome all approaches as I do, and I’m sure you do as well. The analogy– or try out this analogy, I’m curious what you think– My belief is that there’s some value towards focusing on the system-level things in terms of efficiency and productivity and impact. An analogy that I would use is, when inflation is heating up, one approach would be to try to convince all the companies in the country to not raise prices, you know? Or the Fed can raise interest rates and it spreads through the whole system and it’s more efficient and scalable and all those good things. So the analogy in the face of escalating polarization, one approach is to try to convince individuals to work on their own contributions to polarization. And you’ll get some people to do it, for sure, and it helps. But my take on it is that why not, instead, go at the cause of it in the media environments and what’s really causing it? Because it’s my belief that the escalating polarization we’ve had in the last 20 years is not due to a change in human nature. That’s kind of the reverse direction of the causality, in my opinion, that when you’re trying to fix individuals, that’s trying to fix the effects. Whereas, in my opinion, the cause is primarily due to the change in the public media environment.

Zach: Right, environment. Yeah.

David: But not public media, just the media environment.

Zach: Right. Right. Yeah, and I’d say I’m with you in the sense that I don’t have any firm opinions. Actually, talking to you about this in the past made me update my book because I felt like I was downplaying systemic change too much. It’s not that I’m like… I think systemic changes are very good and very important. And like you say, I think we need everybody working on it. Because I think the way I think of what I’m doing or what other organizations who focus on convincing people of the need, I see it as some of those people we convince that it’s a big problem will help create the systemic changes and there needs to be some sort of pressure to work on those things. But yeah, like you say, it’s like I have doubts about what am I or what are any of these organizations really doing. Because if you change a few people’s minds, how much is it doing? But then you can also have those doubts about the systemic change aspect, where it’s like, “How can we really get this gridlocked Congress to pass a systemic change?” So to your point, I see them as [working a concert]. You have to convince enough people to even try it, too, whatever you’re going to try to do systemically. Yeah.

David: Right. Right. Yeah, it’s a chicken and egg problem, for sure. I think one of the things that the grassroots efforts aren’t doing enough of, you know, I agree that if enough people are sort of working on depolarizing themselves and learning how to be more civil and so forth, that could generate some pressure. But it’s not really getting them thinking about the media environment and about what’s… And so if no one’s really thinking about, well, what could Congress even do, that’s not going to put any pressure on Congress. Or at least that’s my concern.

Zach: Yeah. And to your point, I can imagine somebody could easily take… A Republican or a Democrat Congressperson could easily take an idea out of your book and make a bill around it or something, right? Theoretically, that could pretty easily get bipartisan support and could pass and you can make a big impact. So I see your argument that the effort of getting something through to draw attention or to change the immediate environment is theoretically a much bigger payoff for the effort, right? Because I have that sense, too, when say even a few thousand people read my book, for example, it’s like yeah, what does that really do? I think most of that effort is actually wasted but it’s kind of my hope that a few of those people will do something else. Like, a few of those people will be influential. That’s kind of my idea. That’s how I think of it. It’s like, maybe one of those people, for example, could be a congressperson who takes one of your ideas and makes it into a bill.

David: Absolutely. Absolutely.

Zach: That’s kind of how I view the interconnection there, you know? It’s all good stuff and I’m not convinced my approach is the most efficient either.

*** A quick note here. I wanted to say that I think I was underselling cultural change work a little bit here. I don’t work on cultural change stuff only in the hopes that it gets people to work on more systemic changes. That’s underselling what I see is the power and goals there. I think it’s actually easier to change culture than we sometimes think. Sometimes all it can take is a few relatively influential people pushing back on certain behaviors to affect other people’s behaviors, to affect a lot of people’s behaviors. I think many of us have overly pessimistic and fatalistic views about the difficulty of changing culture. I think getting a decent percentage of people to think differently about politics and how we engage with other people can actually make a big difference, especially if some of those people have influential voices and are brave enough to speak up and push back on the incentives and the toxic polarization. I just wanted to clarify that a little bit as I felt I was doing a disservice to the cultural change work.

Okay, back to the talk. ***

David: Well, I’m probably jumping ahead and talking about specific ideas, but you said something about it would be easy enough for a legislator to take one of the ideas in my book and turn it into a bill. I don’t necessarily think that’s the case. Like it’d be that easy.

Zach: Oh, not that easy? It’s possible, though. Right?

David: But it’s possible. Yeah. And unless people are sort of suggesting it, it won’t happen at all. We can get into this if you want but part of the problem is especially on the [unintelligible 00:16:15] who just doesn’t want a lot of people on the Right, who just don’t want the government to do anything. You can make your arguments about how, “Wait, this is fair to both sides what we’re doing here,” but yeah, there will be resistance.

Zach: Yeah, to that point. That was actually… It’s kind of obvious in hindsight, but that didn’t really strike me until pretty recently a few months ago, where I saw a conservative person on Twitter respond to an idea of a government-led depolarization effort. Like you said, they were very much against the idea for the usual conservative reasons of like, “We don’t want government solving this, government’s just going to make it worse.” I hadn’t really realized that but in hindsight, it’s like, yeah, of course, they’d be against a government solution. That’s not to say all conservatives or Republicans would be against that, because clearly Republicans have some government programs they like so if you could convince enough of them, then maybe it will go over well. But yeah, that was an interesting angle too that I hadn’t really seen until recently.

David: Yeah. No, definitely, that’s one of many obstacles and barriers. Yeah. Or headwinds. I don’t know what the right word is. [chuckles]

Zach: Yeah, I think the difficult thing with the gridlock and always thinking in the worst case framing is even if you arrived at something that in better times both sides would agree to mostly, how it often goes is one side will be like, “I think they’re getting a slight advantage,” so they are against it. That’s kind of how a lot of these things end up going, which speaks to just the problem of polarization in general. Yeah.

David: Yeah. But, you know, this is another one of these things where a large portion, I think, a large portion of the country is pretty tired and disgusted with the extreme partisanship and the gridlock. You could even maybe say that a lot of Trump’s base is motivated by the antipathy towards Congress and how they just aren’t paying attention to what they care about or what their needs are. And then there’s the exhausted majority kind of stuff, you know? So I think there’s a hunger for it, but it needs to get more focused. That’s one of the things I hope my book might be, in a small way, helpful in trying to do.

Zach: I do think there’s– even in Congress, I think even if there’s pressure to not talk about it, I think even many of those people want solutions. Right? Because I think many of them, even if they stay quiet for fear of hurting their side or whatever, I think many of them are sick of it.

David: Oh, for sure. Yeah. Oh, like there’s the Problem Solvers Caucus, which that’s kind of their mission; is to sort of bust through all that. But it hasn’t been easy. And no labels, you know? It’s been excoriated by Democrats. Because it’s a spoiler, it’s going to get Trump into office, and so forth. But in spite of all that, I think they have some base of support that wants to look for a different way.

Zach: That’s good to have. It’s like a trial balloon to see how much support those kind of third-party candidates would get. Do you want to talk about the… Let’s talk about your book, if you want to talk about, what were you most proud of when it comes to the proposals in there or what was the most unique ideas? Do you want to talk a little bit about that?

David: Yeah, no, definitely. That’s what we’re here for, isn’t it?

Zach: If you’re willing.

David: Absolutely. Well, I haven’t even said much about the book. So, just to kind of high-level it just to start, the book has two parts to it. One is, it’s kind of an analysis of the way that for-profit media just in the last two to three decades has influenced and caused really rapidly accelerating polarization in the country. Then the second half is, I attempt to provide a vision of several national-level initiatives at a scale that tries to match the size of the problem as a way to potentially turn things around. I can talk a little bit about some of the ideas, but the key theme, I guess, would be that it’s trying to change the national speech environment. And I think it’s going to require, not for every one of the proposals, but for a lot of them, some legislative action to make them happen. That will bring out the free speech or First Amendment absolutist saying, you know, you can’t do that. But a key is that none of the proposals are about any type of censorship or trying to control the content. All of the proposals have to be nonpartisan and have the right governance structures in them and so on.

And the goal is not to change the content of speech anywhere, but the speech environment. You know, the world has changed pretty dramatically in the last two decades. The speech environment, it’s nothing like anything the founders could have ever envisioned. And what we’ve seen is social media is destroying the economic model for journalism and it’s just become this terrible race for profitability, both the social media companies and the news media companies. If you heard the expression ‘cheap speech’ which was coined a few years ago, it’s kind of an acknowledgment that in the old days, there wasn’t very many ways to get speech out there; there was a few networks and so on. And in the new environments, with lots of different TV channels and of course with social media and blogs, we’re just drowned in speech. The founders could have never anticipated that. I believe that the Fourth Estate is supposed to facilitate democratic discourse and I think what we’re looking at is a massive market failure. That’s why I think who else but the government can come in and try to fix the speech environment. The speech environment, not speech. [laughs]

Zach: Right, the environment. Yeah. [crosstalk] Yeah, go ahead.

David: Let me stop there.

Zach: This is something I think about sometimes, I’m curious if you’ve thought a bit about it. I sometimes think about the immense demand for content that all these companies have and how that’s a factor in destabilizing us. It’s like in order to fill these airwaves, these many vacuum of airwaves, people need content. And what are we going to make for content? We’re going to make stuff that presses people’s emotional buttons, right? The demand to create all this to make money, basically, and fill this huge amount of bandwidth we have of content, they create all this stuff that polarizes us and divides us unintentionally, often. But I just see it as this machine for destabilizing us. There’s just so many narratives floating around, so many divisive polarizing narratives, and just so much content. Yeah.

David: Yeah, right. Well, I think in this new era, we should start regarding the really limited amount of attention that individuals have as a precious societal resource that we should stop wasting on sensationalism and polarizing rhetoric and stuff like that. It’s a really precious resource that we should be trying harder to make the best use of for everyone.

Zach: Right. Just think about the millions of hours that people spend on these meaningless shows and watching videos on TikTok. Anyway, I’m digressing and ranting a little bit, but it’s just… I mean, I do that a good amount myself, but… Maybe we can talk about one of your ideas that you’re most proud of. I think you had mentioned something about the– I can’t remember the exact name, but something involving silo. [00:27:06]

David: Yeah, yeah. That’s one I like to… That might be the one I’m proud of at some level, at least. I think it’s kind of creative. Yeah, that one is… In the modern media environment, we have these echo chambers, as they’re called. They may be sometimes overstated, but when you’re in an echo chamber, you only hear the version of reality on that political side. And what you do hear about the other side is mostly a straw man. It’s like—

Zach: Worst-case arguments.

David: Yeah, worst-case arguments. And when you’re in echo chambers, it also contends to push everyone to have more extreme views. Anyway… So the idea for this proposal is to pass a new law that requires all media outlets of all types– and this has never been easy for me to explain real quickly but I’ll do my best– requires all of them to allow a new technical scheme that injects on-the-spot counter-speech into every broadcast or article or whatever. The way that would be done is to register what I call a designated opposition person for each of those news outlets or– I don’t know how granular it would get. And there’d be on all screens, whether it’s a TV screen, computer screen for social media or for news websites, at the end of each associated with each content piece, there would be this recognizable button which I call OPPO, O P P O for opposition. No one’s ever encouraged or required to click on it, but anytime they do, they can get what an opposition person would have to say about that particular content. So can you see how it busts open the echo chamber in a way by inserting… Now, you might think that, okay, that opposition person is just going to spew propaganda and take apart everything that the speaker or writer has to say. Actually, I don’t think it would work that way. Because you know you’re in a unfriendly audience and it’s your job to appeal to them.

Zach: Yeah. You don’t want to drive them away. [crosstalk]

David: You don’t want to drive them away. Yeah. Right. So I don’t know, is that a good explanation? [chuckles]

Zach: Yeah. I think people would have a lot of questions about how the specifics of— [crosstalk]

David: Absolutely. Buy the book and you’ll find out. [laughs]

Zach: Okay. But that idea, it kind of gets to the heart of how I view these things. Because to me, it’s like this divergence of narratives, right? These narratives are growing apart.

David: Oh, yeah.

Zach: So it’s like anything you can do to get people to start considering the better aspects of the other narrative will draw the narratives a little bit closer together. Right?

David: Yes. Yes.

Zach: And that’s how I think about a lot of the stuff I write about. If you engage with the better arguments on the other side, it draws the narratives together. Yeah, to your… I was going to bring up, too, a good example of the whole bubble phenomenon recently was when the Supreme Court was, you know, everybody knew the Supreme Court was going to weigh in on the Colorado ruling to remove Trump from the ballot. That was a good example where in the liberal-leaning sphere, I saw these people act as if it was a certainty that that was a good ruling Colorado made and the only reason the Supreme Court would vote against it would be Conservative bias or pro-Trump bias. Versus I read Tangle News– which I just interviewed Isaac Saul who started Tangle News recently– and I had a much better idea that, oh, from reading that and reading the arguments, I was almost certain that the Supreme Court was going to rule against it and why and what the good reasons were. But the thing I saw in the Liberal-leaning sphere, including people I knew, they spoke as if you had that opinion that that was going to happen or if you thought that those were good arguments, that you were pro-Trump or you had Conservative bias. I think that was just a good example where everyone was shocked, like, “What do you mean that was a unanimous Supreme Court ruling? I was expecting it to be split amongst the usual.” That was just a good example where if your example for your solution for that would be on CNN, there would have been somebody explaining the better arguments and even why Liberals and Democrats should want that because if they went the other way, it could be used against a Democrat president. These kinds of better arguments which I just don’t think many people are exposed to for many of these issues on either side. Yeah.

David: Yeah, we’ve talked about this before. We both believe that most political thinking is in the form of narratives. A term I use a lot in my book for it is ‘talking points’, which are the manifestations in public discourse that sort of create and activate and reinforce narratives—

Zach: —in the pieces of the narrative. Yeah. [crosstalk]

David: Yes. Right. Right. Right.

Zach: Gotcha.

David: I also– I don’t know if this is the ideal place to stick this in but since you brought up the liberal bubble, I just wanted to plug your book. I think it’s so great your approach or your taking of just focusing on one side, for this book anyway.

Zach: Oh, the latest one. Yeah.

David: Yeah, your new one. Right.

Zach: Yeah, to a liberal anti-Trump audience. Yeah.

David: Right. Because there’s so many liberals and progressives who think, “Oh, it’s just that side’s problem,” and they don’t see the way they’re contributing to the polarization themselves. And the way that liberal sanctimony just really pisses people on the Right off to such a deep, deep degree.

Zach: The righteousness.

David: And righteousness. Yeah. Not that there’s not some of that going the other way too, but it’s not totally symmetric in my opinion.

Zach: Yeah, I do often think about the… I mean, there’s all sorts of asymmetries, which I think is an unexamined part of examining American polarization or any conflict as these group asymmetry. It’s like the fact that liberal-leaning people dominate the mainstream media and the Hollywood and academic world, it’s like that is an asymmetry that has effects on how the conflict plays out. And I don’t think those kinds of asymmetries are talked about enough, but…

David: Right.

Zach: Do you want to… Is there anything we haven’t gotten to that’s important that you want to touch on?

David: Well…

Zach: Oh, I was going to ask you about your book title. The word ‘moderates’ can be kind of off-putting to some people because some people are like, “I have views that some people would consider extreme.” I don’t want to be a moderate, you know, but there’s different approaches of explaining or defining what a moderate is. So, maybe you could talk a little bit about how you view that word.

David: Sure. Well, the definition that I use is… There’s a lot of different interpretations. And some of the interpretations of what a moderate is aren’t too complimentary. They’re people who are wishy-washy, indecisive, low information… And that’s true for some people, for sure. So the definition I used in my book, and it’s not a standard definition, but it’s people who despise both the hard Right and hard Left; who are resistant to sort of one-sided grand-sweeping narratives that come from either side.

Zach: When you say despise, you don’t have to hate them as people, just dislike their ideas and approach. Right?

David: Yeah. Well, yes, except for I have a special place in hell in my book for propagandists who intentionally manipulate the system. Most of what’s going on in the system is just economic forces. And I don’t blame journalists or social media companies or anyone, generally, the one bad actors or one category of bad actors are those propagandists.

Zach: You got your nine levels of polarization hell.

David: [chuckles] Exactly. But to your larger point, no, I never despise the people who are in a lot of cases pawns of a lot of this. But, yeah.

Zach: Although I will say the thing that strikes me is some of these people who I think are some of the most, in my mind, honestly kind of gross and despicable people– I’m not going to name any names right now, I talk about them elsewhere– but some of these people are to me like it’s really hard to separate their propaganda from the true belief. Because some of these people, to me, are like their minds have been deranged by conflict. They really do think that they’re in an us versus them battle. And I guess that gets into where they’re willing to the-ends-justify-the-means kind of approaches where they’re like, “Yeah, we’re willing to bend the truth or even even lie because the ends are so justified and…” Not to excuse it, but it’s like some of these people I think have been deranged by conflict. Which I think is the bad thing about conflict and extreme polarization, is that it deranges more and more people to be that way. Right?

David: Sure. Definitely. Yeah. And if I thought the planet was going to be destroyed if I didn’t win, I might be willing to lie too. So your point is well taken. But I will name one name just as a counter-example.

Zach: I’m willing to name some names, you know? I just didn’t want to derail it. But…

David: Oh, well, I’ll just name one. Although I won’t go so far as to say that I know what his true beliefs are. But Christopher Rufo, do you remember that ignominious tweet that he did about three years ago about how he was programming the world to understand the words ‘critical race theory’ in a specific way?

Zach: Yeah, it’s basically like lifting up the curtain and saying, “Here’s my approach to ruining this word and making it toxic in a manipulative deceptive way.” Right?

David: Yeah. He didn’t even… There was no hint of apology, or any sort of self, or any kind of justification. It painted a picture that he regards conservatives as rubes, you know? That the general public, on the Conservative side, is so manipulable and that I can program their thinking and they won’t be any other wiser. I just find that so reprehensible.

Zach: It’s a strange thing, too, because disagree or not, there’s plenty of ways to denigrate those CRT ideas or whatever ideas in the Left, there’s plenty of… You don’t have to do that to demean someone else’s ideas, there’s plenty of legitimate ways that you can disagree. So, yeah. But yeah, to your point, it’s like… I’m pretty sure I mentioned his book. Oh, yeah, I’m pretty sure I mentioned his book about the Marxist ideology on the Left in my recent book as an example of like– I might have taken it out because it’s more for a liberal audience now, but an example of how both sides in conflict will reach for these really elaborate extra pessimistic narratives that go back in history and help build up this narrative of the immense badness and scariness of the other side. And then there is some truth to it, right? Far-left ideas do appear in these dangerous scenarios and there’s been all sorts of bad things and the horrors of communism and stuff in some of these countries. But it’s like to build this narrative, which is what the Left does about how everything on the Right is linking back to this racism and this elaborate narrative, right? Not to say it’s the same, we all have our views about who’s doing it more than the others and who’s doing it worse, but there’s just this tendency to build these elaborate narratives, which is what I see Rufo and these other people doing. And whether he believes it or not, to your point, it’s like he could be doing it purposely as a means to just destroy the brand. Not that he really needs it, because there’s plenty of other people doing it, too. But he could be doing it and painting that picture purposefully, or he could really believe that’s the scariness that he spews on the Left. And it can be hard to say but to your point, yeah, his tweet about kind of saying here’s my strategy for painting these things really negatively kind of shows you where his mind’s at.

David: Yeah. Well, I could say more about it because, you know, I do have a section of my book that kind of drills in– kind of like you did in your first book– drills into specific topics and sort of explores the talking points on each side and how quickly they fall apart if you just look at them briefly. But I talk a bit about Rufo and critical race theory. He has this briefing book that that he puts together for use by, I don’t know, in schools or parents or what have you. And you just look at it and it’s like straw man, straw man, straw man, straw man, one after the other. It’s so transparent. And this thing about– I think we’re going off here a little bit– that Marxism or that critical race theory is Marxist. Who cares? Why should I care about that? [laughs] Marxism is a scare word and it’s just…

Zach: Yeah, there’s all sorts of… It’s quite easy. That’s the thing, getting back to the narrative idea, it’s like the importance of stories. It’s so easy to build… I think that’s a really key fundamental aspect of understanding polarization, too, it’s just so easy to build stories. We can build stories out of nothing, basically. So it’s like, you give us two or three data points so we can build this story around it tying all this stuff together, you know, the story about the threat you’re facing or how bad your enemies are, right? It’s just so easy for us to—

David: Oh, it’s easy to do. Yeah. I mentioned in my book, Daniel Kahneman talks about what he calls the illusion of knowledge. The principle is that we just latch on to these stories, and the world isn’t really as explainable as it seems to be. And in fact, the less you know, the more certain you can feel that your story is a reflection of reality.

Zach: Yeah, I just want to throw in. I’ve been reading this philosopher Kevin Dorst’s work, he’s got a Substack and he talks about basically rational polarization and how we can have both these sides, on any issue, can have these rational narratives and they were reached rationally, and be completely divergent. And it’s all about how you sample information in a complex system because you can’t absorb all the information, you just pick and choose. It’s not to say everybody’s, you know, clearly there’s a lot of irrationality but he’s talking about for a lot of these issues that we argue over, there’s various rational narratives you could put together, but then you add on top the toxic polarization which makes us veer towards the irrational for some of these things. But do you think he’s talking—  He’s talking about a pretty important key part of it, where it’s the fundamental ways that we can rationally diverge on a lot of these complex issues.

David: Absolutely. Yeah. That’s one thing that I, deep in my soul, look around and think, “Where’s the intellectual humility?” I’d love to teach people about how little they know and how much they shouldn’t rely on what they think they know. But that’s a tough one. I got a lot of that out of studying cognitive science and the way that people make inferences and the values that are hidden underneath a lot of it, and so on and so forth. There’s been a lot of great researchers and scholars who’ve written about it, but…

Zach: We need a PBS show or some kind of public service show every day reminding people that they’re idiots, you know? [David laughs] It’s like—

David: “You Are so Dumb” could be the name of it. [laughs]

Zach: It’s like, “I’m an idiot, we’re all idiots, so let’s just walk through how badly we get stuff wrong. That’d actually be a pretty good show.

David: Yeah, I’d watch it.

Zach: Somebody’s probably done something like that. Do you want to talk about anything you feel that we really missed that is important about your work that you want to throw in?

David: Yeah, thank you for asking. Kind of to pull in stuff when we were talking at the very beginning. So, this bust open the silos national initiative that I described earlier, that’s one of seven that I have in the book. The theme is finding ways to help people learn about politics and about political argumentation. But not through anything formal, just in daily life through ways that don’t require any effort or willpower or study. That’s a theme through several of my proposals. But like I said, some of them would definitely require legislative action, which is pretty tough. I just wanted to talk a little bit about… I don’t think we can go straight to any of these proposals. And the route that I have in mind– and it’s partly why I named the book the way I did, you know?

Zach: “Moderates of the World, Unite!”

David: Yes, yes.

Zach: Thought I’d mention it again.

David: Thank you. There could be pros and cons to that title. But a serious part of it is that I think for any of this to happen, it’s going to require a critical mass of engaged moderates to stand up and start demanding change of Congress. And so where my focus is going to be next is to work on ways to create educational materials that even include describing these proposals to people so that they can start to get a vision, not only that, “Oh, there’s ways we could improve it,” but also to get a better sense that, “Gosh, how did we get into this? This is not how the Fourth Estate is supposed to work in theory, even.” And so my hope is that through creating educational materials for college level and even for public spaces, I can play some small role in starting to help develop that critical mass of engaged moderates, you know, that will lead to greater amounts of advocacy. And kind of as a compliment the grassroots depolarization efforts that you and others are working on.

Zach: And eventually you can create a moderate militia to kick off the moderate revolution.

David: [laughs] Go ahead, make fun of me.

Zach: No, you said your book title was supposed to be a little little funny, right?

David: It is. Yeah.

Zach: Moderates revolting.

David: Yeah, workers of the world unite.

Zach: Yeah, yeah. I just wanted to clarify, I wasn’t mocking it. But did you also want to mention, because I really liked your idea about the responses to specifically polarizing tweets or other posts. Did you want to mention that idea really briefly here? In case anyone watching it might, theoretically, someone watching it might want to contact you about the idea or something.

David: Oh, absolutely. Yeah. That’s one issue I’ve started prototyping, and it’s one of the one of the seven proposals in the book. I’m calling it right now at least ‘the schoolmarm’. The vision is to have a large, nonpartisan organization that… The focus, just a backup a little, is on polarizing rhetoric on social media, of which there’s a lot. [laughs] Of course. Not so much about factual falsehoods, and of course not like the illegal stuff which the platform’s themselves are responsible for taking care of and taking down. But the platforms have no incentive to do anything about polarized rhetoric on their platforms and certainly no business interest in doing so. But an external organization could go in and selectively go in and find polarizing posts. And when it does, attaching a little bit of educational material right next to those posts. Of course, it’s not going to get everyone. But if you get enough of them that people start seeing this once in a while even, it’ll raise consciousness and people, when they see polarizing rhetoric, they’ll sort of slow down a little bit and maybe some users will try to temper what they say online a little better. And it’ll just kind of reduce the status of dunking and… So, that’s the schoolmarm.

Zach: Yeah, like that. Getting back to the idea that there is a real demand out there for reducing these team-based ways of thinking and high contempt ways of engaging, I do think you’d see people respond to that. That was one of the… I kind of took a similar small-scale approach with my Twitter, that was basically what I was doing. I was just responding and doing a little bit of that. But I do think there’s a hunger there for it, and I think a lot of times people just don’t even know what that path looks like so they’re looking for, like, “Oh, that’s how this works!” Like, that’s how we do it. I think a lot of people want that, but they just don’t even know how do we get better. You know, what does better discourse look like? Or what do we have to push against exactly? I think that would be… I’m a fan of that. Even just people listening who want to do that on their own, I think that’s like encouraging people to be like, “Hey, go examine why this person’s speech is unreasonable and polarizing,” and not an insulting way, but a persuasive way, to say like, “Hey, can you see how this leads to the toxicity and such?”

David: Right, right. Well, and just to pile on that, Christopher Bail at Duke who’s studied this a lot has measured that the more extreme people on social media are the ones that post by far the most and get promoted the most. And moderates just… They don’t even speak up, you know? It’s too intimidating, they’re going to get… You know? And so people don’t even see moderates. Well, not none, but there’s not that much in the political realm. There’s not that much moderate speech right now. And if there were ways to encourage them to feel comfortable to speak and just bring the temperature down on social media.

Zach: Right. That’s the thing. Yeah, it really does work. I mean, I’ve seen just in my personal life on Facebook with a few friends, it’s like somebody shares something kind of unreasonable and everyone’s like, “Yeah!” And then you make a point about poking a hole in the logic gently, and everyone’s like, “Oh, yeah, you’re right. It’s a good point.” [crosstalk] It’s like it doesn’t actually take that much. But to your point, it’s like so few people feel like getting into those caustic interactions and it’s just not… It takes effort, it takes time, it takes a headache, you risk offending people you know, etc, etc. So there’s always reasons but…

David: Yeah, right. Right.

Zach: Okay. Yeah, this has been great, David. I appreciate it. And yeah, best of luck getting the book out there.

David: Thanks so much. Thanks for having me on your show.

Zach: Sure. Thanks. That was a talk with David Foster. You can learn more about him at his site knowthesystem.org. I’ll include links to some of the things we talked about, including his book at the entry for this episode on my site, peoplewhoreadpeople.com. And you can learn more about my soon-to-be-released new book on polarization at american-anger.com. Thanks for listening. Music by Small Skies.

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podcast

On social power, the oppressed/oppressor framework, and empathy, with Elizaveta Friesem

Elizaveta Friesem writes about media, communication, and social power (i.e., the concept of power that characterizes people and their relationships). I first interviewed her about media and polarization in 2021; we talked about her book Media Is Us: Understanding Communication and Moving Beyond Blame. Topics we discuss here include: Michel Foucault’s ideas about power (often referenced in liberal academic world); the oppressed/oppressor framework (also often referenced); how simplistic views of social power can be divisive and result in a reduction in people’s empathy; how the free will debate ties into these ideas; political polarization related to some of these ideas. 

Episodes links:

Resources related to or mentioned in this talk:

TRANSCRIPT

Note that transcripts will have some errors. If you read something that seems surprising or strange, there’s a good chance it might be a transcription problem.

Zachary Elwood:

Welcome to the People Who Read People podcast with me, Zachary Elwood. This is a podcast about understanding human behavior. To learn more about this podcast and my work, go to PeopleWhoReadPeople.com. 

Say you get pulled over by a cop. The cop would seem to have a lot of power over you. He wields authority; he carries a gun; he could theoretically make your life very hard. But then again, you also wield a lot of power over him; for example, if he does something wrong, you could report his behavior and get him in a lot of trouble. Depending on what he did, you could even ruin his life. 

So what is this concept of social power? Who has power over who? Is such a thing even possible to define and quantify in such a complex system as humanity? 

Today I talk to Elizaveta Friesem, who thinks and writes about media and social influence. She’s the author of the book Media Is Us, and I interviewed her about her ideas in that book back in 2021. In that book she made the case that we shouldn’t think of media as something “out there,” some external force that exerts control over us, but as just another manifestation of the interaction of human minds, in a similar way that talking in person is a manifestation of human minds interacting. I thought that was an important point as it tied into how I was thinking about political polarization; that we too often reach for blame of systems and institutions when those systems and institutions are just a bunch of people doing people things. 

In this episode I talk to Elizaveta about social power, referring to the power that people hold over other people. Topics we discuss include: 

  • The philosopher Michel Foucault’s ideas on power, which are often referenced in liberal-leaning academic circles
  • The oppressed/oppressor framework, which is frequently referenced by liberal people these days
  • How simplistic views of social power can be divisive and result in a reduction in people’s empathy 
  • Elizaveta’s ideas on social power
  • How the free will debate ties into these ideas (and, by the way, you might enjoy listening to the last episode before this one, which is a talk with a physicist about free will; I think all these things are related)

I think these ideas we discuss are important; they tie into so many discussions these days. For example, they often come up in the context of American divides, as you can hear some liberal people speak about Republicans as if they’re oppressors, and as if social power is some simple, easily defined element. And this language is often heard in the Israel/Palestine debate, too.

I’ll include some links to things we talk about in the entry for this episode on my site PeopleWhoReadPeople.com

You can learn about Elizaveta’s work by going to her website https://www.elizavetafriesem.com. If you want to search for her online, her last name is spelled FRIESEM. 

Okay, here’s the talk with Elizaveta Friesem. Hi, Elizaveta. Thanks for coming on the show.

Elizaveta Friesem: Thank you so much for having me again.

Zach: Yeah, my pleasure. Maybe we could start with it seems like I think a lot of people think that Foucault’s theories of human power are rather simplistic and people think that they describe someone having power and then someone not having power. But in your work, you’ve talked about the complexity that Foucault actually brought to the discussion that his work was more complicated than that. Am I getting that right? That there are a lot of people who think that’s what Foucault’s work said that basically, there’s power here and then the people without power over here?

Elizaveta: Well, first of all, I need to clarify that I don’t see myself as a Foucault specialist.[chuckles] I read a few books and I read a lot about him and I chose one part of his writing, one part of his theory that works well for me to explain my own ideas about power. So I wouldn’t speak for other people, I think other people might actually have more complete understanding of Foucault’s work as a whole. Right? But I find his ideas very insightful when he talks specifically in this book called The History of Sexuality. In the first part, there’s one section that he introduces this idea of power as not a binary relationship. And that’s what I find especially important for my own theory of power.

Zach: And you got into being interested in this. Did it come about through your interest in the media examination? Am I getting that right?

Elizaveta: Yeah. I have a background in philosophy. My first doctoral degree was essentially in a humanities and social sciences and I studied in the college of philosophy back in Russia. But then I came to the US and I studied media and communication and then I started noticing this connection. I mean, I saw a lot of people are using post-modernist ideas and Foucault’s ideas to explain society’s problems, and specifically problems related to the media. Then I started thinking more and more about it and I wrote the book “Media Is Us: Understanding Communication and Moving Beyond Blame”. We talked about this book about a year and a half ago, right? Or was it two years? Two years and a half ago.

Zach: Maybe three or two. It’s been a while. Yeah.

Elizaveta: Yes, on this podcast. As I was writing this book, I just realized that I need to talk more about power. Because I read a lot of scholars discussing social society’s problems, which I think is a very important thing to discuss, obviously, because society does have problems and some people are disadvantaged and suffer. But then they were discussing it through the lens that I identified as a lens of blame, sort of dividing everybody into somebody who suffers and somebody who causes suffering just by default. And I just felt that something was wrong there. Personally, I felt that I wanted to dig deeper into that. That’s when I remembered how I studied Foucault back in Russia. He had this idea that power is like a flow. He said power is like a flow that is just running all the time through society. And it’s not something that anybody owns, but rather it’s something that influences everybody’s actions. And it does sound kind of strange and I’d be like what exactly was he talking about, but I felt like it might help me explain what I wanted to explain when I wanted to say we need to go beyond that blame.

Zach: Right. In a recent blog post of yours on your site, you talked about many people’s kind of simplistic idea of power. Like, there’s a king and there’s a peasant as a common example of somebody having power over somebody else. Can you talk a little bit about what you wrote in that post and how you saw more complexity in that dynamic?

Elizaveta: Yeah. You’re referring to a page of my website. I have a website that I specifically dedicate to exploring power as a paradox as opposed to power as a binary. Power as a binary – this is a common perception, so we consider that with just some people have power and some people lack power. Or power is something that you can clearly say, “Okay, I have it,” or, “I don’t have it and the other person has it or doesn’t have it.” Right? And I wanted to explain how it’s more like a paradox that it’s something that you can have and lack at the same time. So I thought that this example with a king and a peasant can describe it well because… Well, first of all, I wanted to take to an example that is sort of detached from the modern debates because I feel like whenever we use examples from controversial issues, then very soon people just stop listening because they’re sort of felling very strong emotions about those issues. So I felt like king and peasant is something that is further removed from our everyday life, but also a very vivid example because you could think of a king as somebody who has absolute power over this peasant, right? So, king has power and can do whatever he wants, and the peasant has zero power. I mean, he makes some choices in his everyday life, you know, when to harvest or whatnot. But then if the king decides to send soldiers to arrest or kill the peasant, the peasant won’t be able to do anything, you know? This sort of relationship. And so I wanted to explain that when we think about power as a paradox, it’s not like we’re saying, “Well, a king and a peasant have the same amount of power.” It’s not like the king has power over the peasant, but the peasant has a power over the king. You know, kind of reversing this relationship. So this is just turning this simplistic binary around. It’s true that the king, in many situations, has more power than the peasant. A king can make a law and then the peasant has to obey this law, for example. Right? If we just focus on this relationship, it’s fairly clear who has power over whom. But it’s not like this is the only relationship in the world. There are other relationships. There are a lot of people around the peasant and around the king.

Zach: And there’s many peasants and only one king too.

Elizaveta: Well, in this specific country. [chuckles]

Zach: Yeah, that’s another thing. If we look at those other relationships, we start noticing that things are not as simple because first of all, the king was born to be a king, right? And he doesn’t necessarily choose to do things that are expected of a king. Now it might sound kind of vague, those examples, but I can give some life to it. I’ve been actually researching life of Louis XIV because I thought this could be an interesting figure to dive into and I’m now working on a page about his life based on a very extensive book that I read written by a historian. So there are plenty of examples to show how Louis XIV, with all the power that he had, he also lacked power in many ways. You know, he became king when he was four. And then as a child, he didn’t have much power at all. He was pushed around and he needed to follow different ceremonies and he was used as a pawn in political games of his relatives and parents. And in general, living in the royal family in a court was tough. This all is not to say that he had worse than a peasant. Obviously, a king like Louis XIV, I don’t think he ever experienced hunger, for example. But there are a lot of things that he couldn’t control. He wanted to control desperately because he was told… He was born into this meaning of absolute power and he was told that he’s supposed to have it. But throughout his life, he had many instances when he couldn’t use power. He had to do what other people wanted him to do or expected him to do. And he had to live according to this idea of monarchy that he didn’t invent the expectations for what it means to be a king. And those expectations, if you think of it, were created before him and supported not just by him and embraced by everybody in France and in Europe of the time. So in this sense, peasant does come into play because believing in the monarchy, believing in the power of religion that gave the king the divine rights to do whatever he wants, supposedly, that everybody in his kingdom played some part in that. Although obviously, people did criticize them and disliked him and some people. Yeah, so that’s where it gets complicated.

Zach: Yeah, it’s like you’re saying, to some extent, these systems around us and the systems of social interaction or whatever are outside of any one person’s control. I think in a lot of people’s minds, what Trump does or says sets the… His supporters just follow along. And I think in that in that context, you can see it’s much more complicated because for example, when Trump was trying to take credit for the vaccine so he wanted to tell his supporters that this was a good thing, we did an amazing thing. And his supporters at that rally booed him, basically, and I think he got the message, “Well, there’s a limit to what I can get even my enthusiastic supporters to go along with.” It’s like he and anyone has a part in this system that is not fully in their control. Right? Would you say that’s an example of what you’re drawing attention to there?

Elizaveta: Yeah, I think it is a good example and I think that… Well, there’s this very good book that if you didn’t read yet I recommend. It’s called “Strangers in Their Own Land”. She wrote it around the time when… A little bit before Trump was elected. And there’s towards the end where she explains his popularity. Like he was at the right time in the right place, that sort of thing. So of course, it’s not like it’s nothing about what he did, but it’s also something about the circumstances that were there and are there that, like you said, allows him to remain popular among some people or I guess a significant amount of people.

Zach: The idea of powers is complex. I think in our first talk, we talked about the cop citizen example in modern times where in a lot of people’s consumption, it’s like, oh, the cop has a lot of power. But the cop has power in one context, like in the in-person interaction, but the citizen can have a lot of power after that interaction. They can clearly file a lawsuit and destroy the cop’s life if the cop does something wrong. So it’s just drawing attention to these sometimes simplistic ideas we have of there’s different there’s different types of power, there’s different power in different context, and especially for a society where you have more recourse for unleashing your power in various ways.

Elizaveta: Yeah, definitely. That’s another good example. Yeah, certainly. You can take any example where people will say, “Well, clearly, there’s a power imbalance.” And I would be like, “Yeah, there is an imbalance on one level. But on some other level, things get complicated.” And that’s where my own theory comes in, which I call theory of micro and macro power. The goal of this theory is to show how we can at the same time acknowledge that there are some imbalances and inequalities, and at the same time, deal with them going beyond blame and using empathy. And empathy comes when we understand that even people who in those micro situations clearly have power, when you zoom out and look at the macro situation, you see that they don’t choose the world where they operate. They don’t choose the ideas that dictate their actions. And you’d think they choose their worldview or their decisions and desires, but there’s an element of choosing. And we can talk about the freewill part. All right. But there’s a lot of not choosing. Let’s put it this way.

Zach: Right. Yeah, and I get the impression that some liberal people, especially the more far-left activist type people, it seems like they can resist the idea that power is complex. And I’m not an expert on how standard this is across academia but it strikes me that a lot of people have a sort of… They communicate a simplistic idea of power in the sense that it’s like these people have power and these people do not. And it seems to me like the reason that they may resist the idea of power being complex is because it can strike them as a blame-the-victim type of thing by implying that people can basically play a role in their own oppression, in some sense, that can seem offensive to them, even though as we stated, clearly there can be bad things that people do and people can be oppressed. But it’s like the idea that the power dynamic is complex can seem offensive. Do you think I’m getting… Is my perception accurate, do you think?

Elizaveta: Yeah, I think definitely the blaming the victim that’s a big no-no. Right? And believe me; I’m spending a lot of time thinking how to phrase my ideas in a way that they don’t seem like I’m blaming victims. And my whole theory that I described right now is to go beyond that to show that there are victims or there can be victims and people can suffer. And you can say, “Hey, this person hurt that person.” And at the same time, you can say, “Hey, but the person who did the hurting, it’s more complicated there.” But there is this danger. I’m always concerned that people can interpret that as like, “Oh, so now instead of empathizing with the victim, you want us to empathize with the perpetrator.” And I’m like, “Well, yeah, I guess you could put it this way. But that’s doesn’t have to be a bad thing.”

Zach: Yeah, I think that’s what’s so hard. I spend a lot of time in my depolarization work trying to think about how to best phrase some of these similar concepts, where it’s like trying to understand the dynamics and how the systemic dynamics of the more contempt people show, basically, the more you’re creating a dynamic and environment where the most polarized people have more power, you know? And trying to see the very human nature of a lot of these things, even for people we may very much dislike or find dangerous, it’s like people can be very challenged or offended by the idea that we can have empathy or try to understand the human aspect for these people we think are bad and dangerous. But I think that’s an important part of lowering toxic polarization or just understanding– like you’re doing– understanding the dynamics.

Elizaveta: Mmh. Yeah.

Zach: Oh, and I realized I was saying his name wrong. It was, as you said, Foucault is the proper pronunciation.

Elizaveta: Oh, he has so many letters there. You know, French spelling.

Zach: Yeah, the French thing threw me off. And many people have criticized his ideas as being pessimistic and dark in the sense of painting this portrait of people’s… Kind of a cynical portrait of people using power and structures of knowledge to control people or oppress people, whether they were doing it intentionally or not. Do you see his ideas… I know you said you’re not an expert, but do you see that some of those ideas are kind of pessimistic about human nature?

Elizaveta: Yeah, I think they’re pessimistic because… Again, maybe there’s somewhere that he wrote something more optimistic, but as far as I know, he focused on problems and he focused on how power is hurting people and creating issues in everybody’s lives. I don’t think he had this suggestion anywhere– I might be wrong– that oh, this is what you can do to get out of this unpleasant situation.

Zach: Yeah, one of the things that stood out to me was when I was just doing a little bit of research on his work. He painted scientific knowledge as another means of social control. He used the example of madness in the 18th century was used to stigmatize people who might not have just fit the ordinary mold. It was a means of control in his description of his theories. I guess that can be a way that it can be perceived as really pessimistic because you could also see those people as they weren’t trying to do that, many of them were probably trying to help people that they thought were unhappy and suffering and such, even if Foucault might think that there was some underlying systemic society thing about control.

Elizaveta: Yeah, he has some important theories related to power and knowledge. Also in the book that I mentioned before, “History of Sexuality”, he talks about sexuality and people’s perception of sexuality and relationship with sexuality through the knowledge about it. You know, what is a good sexuality and what is a bad sexuality? And for him, obviously, that was very relevant because he was a homosexual himself. Yeah. Again, to repeat myself, I don’t think he had any or pointed out any silver lining. I think mostly talked about problems.

Zach: Right. Yeah, and I could see why people think of him as very pessimistic. Because when I read some of this stuff, it was like it’s not how I… I mainly look around and think most people are trying to do what they think is a good thing and trying to help people even if they might be very wrong. But yeah, I can see why people interpreted his writings as being very dark.

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Elizaveta: I try to overcome this in my own work, where I say that, well, we can have hope. There are some things within our power. Although we might be powerless in many ways, I think we can make choices that eventually help us to improve things for everybody. Right? But again, I acknowledge also that that’s my own perception and my own bias, if you will. So I don’t know which one is better or more accurate, you know? Being pessimistic or being hopeful. But I certainly want to be hopeful.

Zach: Oh, and seems like there’s so much complexity too in the realm of human power. There’s so many types of ways to influence people, right? I think a lot of times with these examples, people think of physical force. But then there’s persuasion. You know, when we try to change things in society, we try to use persuasion a lot to change people’s minds. There’s sexual seduction, there’s negotiation… There’s all these various ways that people can exert various power over people and I’m curious if that’s something you’ve done much about or if Foucault talks much about that, if you know.

Elizaveta: Well, that’s where I actually don’t use Foucault for that part. On my website that I mentioned that is dedicated to power specifically, and the name of this project is Power of Meanings, Meanings of Power. I’ve been working on it for about couple of years and it’s structured as a hypertext, which basically means that I have a bunch of pages and then I try to explore different ideas related to power and show connections between them. So the page about Foucault that you mentioned, it’s on that website, and what I’m writing about Louis XIV, that’s another part of this website. And yet another part is where I’m trying to analyze power and show its different types and forms– what you’ve been asking about. And what what you mentioned, I classify more as power is influence. The division that I came up with so far and I might change or I might make it more granular over time is that power is ability. Because we can say, well, I have power to lift a heavy stone, right? Or I have power to realize that I see everything as horrible today because I’m tired. That’s an ability that I can develop and it’s also a kind of power, right? Then there is power as influence. So, power as ability more resides in us, right? Our properties. Then there’s power as influence is about interactions with others. I think I write in one place on this website that it is good to connect it to the idea of limited resources, because there are only so many things in the world and only so many things that so many ways that things can be. When somebody can decide how things should be or who should have things, they influence the way things are. Or they influence other people. So, power is influence. Say if there is an apple on the table, there’s one apple and I get to eat it. So in this particular— And you wanted it, but I got to eat it. So in this particular situation, you can say that I influenced the situation and I influenced you. Because you didn’t get the apple and I got the apple. Yeah.

And then there is power of- like I call it- may power, which I don’t know if it’s a great idea because it sounds like a month, but I meant the permission. Some people are allowed to do some things, but others are not, for example. Right?

Zach: Well, and what was the word you said?

Elizaveta: May. Like, “May I do that?”

Zach: Oh, okay. I got you. May. Yeah.

Elizaveta: I don’t know if I’ll keep this word. So basically, I’m just… Yeah, I started noticing how all of the things we call power, you can see those different types and forms of power. Which doesn’t mean that they exist separately. Me being able to do something also is connected with me influencing other people or the ways things are in the world. And me being allowed to do something is related, obviously, to other people. Because who allows me? It’s other people who allow or don’t allow. So all this division is very artificial, but it’s for the purpose to show that there are all these different forms like these things that we call power. And in each one of those aspects, we can see elements of power like what I can do. And elements of powerlessness. I created this theory that I described earlier about micro and macro power about society existing on different levels, right? There’s this very specific level of interactions between individuals. And it’s easy to say that in this relationship, who has the power over whom. But then we zoom out and then it becomes more complicated. And I know it might be kind of difficult for people to wrap their mind around this– different planes of social reality sounds kind of fancy. I tried to boil down what am I trying to say here in my theory, so I decided that the easiest way would be to say that power always coexists with powerlessness. If you look at those different aspects of power… I’m saying take a specific person and look at them, like Louis XIV, and look at these different aspects of power throughout his life. You will notice that he had power, but he also has powerlessness. You can take any other person and notice the same thing.

Zach: Yeah, there’s certain things they can’t do.

Elizaveta: Yeah. Louis XIV when he was around 20, he fell madly in love with a niece of the Cardinal of the time. And he really wanted to marry her and his mother and the Cardinal told him no. He was devastated but he couldn’t do it, he had to marry the niece of his mother because of the rules of dynastic marriages the kings had to obey. They seldom married for love. That’s just one example.

Zach: I’ve been watching some of The Crown– that show about the British monarchy and their families– and it’s like so much of that is about the limitations. They’re kind of trapped in this system, even as many people would perceive them as having a lot of power. That’s a good show about that kind of dynamic. It seems like reading your work and talking to you previously, it seems like a lot of this work leads back to the question of free will. Am I getting that right? And have you increasingly delved into the free will; the sticky, horrible, confusing topic of free will?

Elizaveta: Yes. Well, to tell you the truth, for a while, I wasn’t thinking about it a lot. I was just thinking about power and the term power, and thinking about when we have it when we don’t have it. And then I think its actually thanks to you, you brought me back to this idea of free will. I certainly knew about this whole debate and I learned about it when I was studying back in Russia in the College of philosophy because it’s a big philosophical debate, and it was kind of here and there in the back of my mind. But then when we were talking during our previous conversation two and a half years ago for the podcast of my book, “Media is Us”, and you said you don’t think that people really have free will and I was like I need to think about that. And I did think about it and I listened to your podcast, the other podcast, the interview with this really cool scientist—

Zach: Daniel Whiteson. Yeah.

Elizaveta: He’s a physicist, right?

Zach: Yeah.

Elizaveta: He wrote the book “We Have No Idea” which I read and I loved it about how little we know about the universe. In this podcast, you talk to him about free will and so I listened to it and I thought more about it and I read more about it. And I realized that actually, my theory of power is just another way of talking about free will, essentially. Because if we say that we have… Having free will equals having power, you know? Not having free will equals not having power. And as I said, I came to the conclusion that essentially, power always coexist with powerlessness. And to translate it into the free will conversation, it means that we don’t have free will in many instances, but in some instances, we do. Okay, maybe a better way to say it. The debate about free will is debate about determinism. Like, our actions are determined, and if so, how much they are determined by factors outside of our control. So my theory basically to translate into the terms of this free will conversation is saying that if determinism is true, there is a big part of determinism in our lives. But there is also an element of free will. And I’m a philosopher so I’m not going to give you precise numbers and tell you like, “In our life we have 95% of determinism or 50% of determinism and then the rest of it is free will.” I don’t know if we can ever answer this question, and that’s why it’s a philosophical question. Because to answer this question, we would need to take a specific person– say you– and then consider all factors in your life and everything in the world, essentially, because it could have. Anything could have influenced the way you are now and the way you live your life now. Things in the past from the beginning of the universes and… [chuckles] We need to consider everything and then think, “Well, okay, does that still have free will in this?”

Zach: Yeah, it seems like any philosophical question about people leads back to the whole free will concept eventually. If you follow it back, that’s kind of like the fundamental human mystery, right? It’s like we’re a part of a system. We’re part of a physical system, we’re made of physical things– leaving aside any religious spiritual questions, let’s just say. If we believe we’re like a physical system, we’re in a physical world with things around us, we can see the argument that there’s no free will because we are just an unfolding of physical things. But then it’s like you bring in consciousness and the feeling that we have free will and that we clearly can change things however we do that, that mystery of human nature, I feel like Foucault’s work and your work it’s kind of tackling this fundamental human mystery of us being part of a system but also feeling like we have agency, whatever that agency is. Yeah.

Elizaveta: Yeah, us being part of the universe in general and with a bunch of different systems that we’re part of.

Zach: And even when you said for your theory, you think that there’s some whatever-it-is percentage of free will, but I think you could also frame it as there’s the system aspects, and then there’s the human individual agency. And maybe you could view that as some form of agency, even if you don’t believe in free will. It’s like that unit of the person is having some impact. Even if you didn’t believe it all in free will, it’s like you could theoretically separate the individuals from the overall system, if that makes sense. I was just trying to formulate it in a way that would make sense to somebody who didn’t believe in free will at all.

Elizaveta: Well, I don’t think actually that talking about impact helps. Because you could say that… Say a person comes to me and punches me in the face, they had an impact over me. I didn’t like it. I have a bruise now. Right? But then it turns out that they have a mental illness, you know, that their action was determined by their mental illness. So, just looking at the impact doesn’t tell us anything about what happened there. King can have immense impact on people around him, doesn’t mean that there is no element of power and powerlessness there.

Zach: Right. Yeah, true. True. Yeah. Well, you don’t have to tell me because you know where I stand on that stuff. And for anybody listening, if they want to listen to talk about free will, it’s not to say that I’m a firm believer that we don’t have free will, it’s more just like I find it unlikely. But I find life so mysterious; it wouldn’t surprise me if we have free will. Anyway, I just don’t want to sound like I’m overly certain on that idea or something. One thing that struck me about your work and the idea of power is that it seems to get at some really root debates in the political polarization sphere. For example, the conservative and liberal philosophies. And one thing I see there is I feel like… So for example, in our political landscape in America, for example, Conservatives philosophy is often framed as putting the emphasis on the power of individuals. They focus on, you know, “The individual has a lot of power, we should let them do what they want.” Whereas liberalism is more associated with putting the emphasis on the ways that people are influenced and controlled by their environment, and we can try to produce better outcomes by shaping their environment and helping them etc. And it seems to me like in the sphere of the political polarization, those two ideas have become unreasonably polarized. Because you have some people speaking as if humans are completely free creatures that aren’t influenced by the things around them on the conservative side and are offended by the idea that there could be some systemic influences on them that help explain their behavior or could help influence their behavior. And then on the liberal side, sometimes there’s this seeming offense of the conservative idea that the focus is on the individual’s freedom. And one example of this is that I think it’s unreasonably polarized. Because if you go to a therapist, for example, they’ll try to make you see the importance of taking responsibility for yourself for being person with agency. They’ll try to help you escape the idea that your problems are the product of your environment. You might be able to see those things, but the idea is to get you to be more at cause and less at effect. That’s kind of what I see. I think all of us have a sense that both of those things are true, that we’re both a product of our environment, that things lead to the way we are and influence us, but yet we also have this agency to control the environment however that happens, leaving aside the free will debate. That’s where I see an unreasonable polarization, and I think that the more reasonable less-polarized way to view it is like, “Yes, both of these things are true.” That kind of helps us see the arguments on both sides of some of these political debates where people are coming from because you can view both of those things as true. It’s like getting back to the fundamental mystery of being a person, right? It’s like we’re influenced by other things and yet we can do a lot. So I’m curious, is that something you’ve thought much about?

Elizaveta: Well, first of all, I wouldn’t be able to speak for conservatives because full disclosure, I do identify myself more as a liberal. So I do… I am aware about a lot of ideas that are on the conservative side but my environment, people I interact with a lot, are liberals. So it’s easier for me to speak about what I observe in that environment. And in that environment, it’s interesting that you made this… I mean, I can certainly understand why you’re saying that Conservatives, for them the idea of individualism is big. Like, “It’s your responsibility. So if you are poor, it’s your responsibility,” kind of thing. I think it’s easy to associate conservatism with this vision.

Zach: Ragged individualism.

Elizaveta: Yeah, “If you didn’t pull yourself by your bootstraps, it’s your fault,” kind of thing. I’m sure there are people out there on the conservative side who say things like that. But speaking about liberalism, I actually see both of the ideas that you just mentioned represented there, but just really apply to different people. The idea is like, “Okay, so we have people who are oppressors and people who are oppressed.” Not everybody phrases it this way. Or people who have power and people who don’t have power. Marginalized, not marginalized. And dominant or… So the people who are suffering or who are disadvantaged by the system, the idea that I encountered is it’s important to acknowledge that those people, their decisions, their life, their worldviews are determined by factors outside of their control. That’s why we should empathize with them and help them. And even if they make some mistakes, say if they commit crimes, it’s because of the environment. And I agree with that because it’s true that if you are born in a poor neighborhood and you grow up with gangs and that’s the life that you know, you might also choose this path. And even if you make mistakes and really big mistakes, you still need to be able to get the second chance or whatnot, right? So when it comes to people who are suffering or who are marginalized, in the mind… Again, as I said of people in the liberal community, that’s how people who are marginalized are ever seeing it. But then we take people who are from the dominant groups or powerful groups, for them, a different standard is applied. So those people, they are individuals, they make choices, and they’re fully responsible. And that’s why we shouldn’t really empathize with them.

Actually, I remember when I was doing my second doctorate degree at Temple University in Philadelphia, and I had this professor that was a great professor– I learned so much from this professor– but I remember I had this conversation with them that really puzzled me and I thought about it for a while. We were talking about gender relationships and inequalities that certainly do exist and I said, “Well, the way I see it is that there are some expectations and assumptions related to gender, and that they affect both men and women. Both men and women suffer from those limiting assumptions.” And the professor said, “Yes, that’s true. But men have power to change it, unlike women. Because they are in power. They are the powerful group, women are not the powerful group. So it’s up to men to change the situation, even if they suffer.” And I didn’t say anything because I needed to think about it. And I did think about it for a long long time and I thought, “Well, I don’t agree with that.”

Zach: It’s too simplistic a framing.

Elizaveta: Yeah. And that’s why exactly… That’s one of the conversations that sparked my ideas about power and the theory of micro and macro power that I mentioned already in this conversation.

Zach: Well, yeah, it makes me think of this conversation I had recently with Yakov Hirsch. It was about the Israel-Palestine conflict but on a deeper level, it was about how when we feel animosity towards people when we’re in conflict, we really lack empathy for the people on the other side who we see as doing bad things or abusing their power or whatever. It reminds me that because I think to your point, one thing that comes to mind is people on the left who will basically insult rich people and act like they’re clearly horrible people just because they have money. And it relates to this lack of empathy that we have where even from a functional standpoint of what is insulting them do, there’s a lack of empathy, which leads to insults, which leads to a lack of caring maybe on the rich fields part where they’re just like, “Well, if I’m going to be insulted by people, why would I help?” And it’s like leaving aside the fact that clearly there are rich people who do good things, and wouldn’t you want to encourage them to do the things you want them to do? So it kind of reminds me this lack of empathy people can have when they are in a dynamic where they feel the power isn’t balanced.

Elizaveta: Yeah. When we think about, well, somebody… They created the situation, they keep it going, they need to change it, it’s their fault. So this is this blame dynamic that I want to help more people see beyond, essentially.

Zach: Yeah, and it sounds cliché and spiritual to say, but the way I think of people is like they’re just me in another form. I could just as easily be them, it’s just a happenstance of chaos and randomness that they’re them and I’m me. I don’t know if that’s how you feel.

Elizaveta: Yeah, that’s an interesting way to put it and I think sometimes this way. I don’t literally think like they are me or I’m them, but I’m thinking how can I judge somebody if I don’t fully understand their circumstance? If I were born in their place and grew up in their environment… When we blame, we assume that free will is almost absolute. Like they chose to… It doesn’t matter what kind of factors are out there that influenced them, they made those choices. But I’m thinking that they’re all those circumstances outside of their control and if I were them, then it was very possible that I would have made those choices that they’re making and I might be disliking. So it’s not about saying oh, what they’re doing is okay. You brought up the example with rich people and said, well, some rich people could do good things. Well, some rich people might do things that are hurting other people, but it’s still not a reason to be like, “Well, they’re evil or they’re bad people.” And it’s not the same as saying what they’re doing is okay. There’s this excuse-explain explain-excuse conflation that I heard in a person doing a really meaningful work around polarization saying– I think his name was Robert Wright, I can send you a link later. But basically, that when we are explaining somebody’s behavior, it’s not the same as excusing it. And you can bring up a more famous figure, Martin Luther King, he was certainly very much fighting against inequalities and over the years, he became more and more adamant and more vocal in his calls for resistance. But at the same time, till his last days, until the end of his life, he was committed to the idea of non-violence; which is essentially the idea that you can resist and you can fight in, but you don’t have to do it through contempt or hate. Violence just breeds more violence and hate just breeds more hate.

Zach: Yeah, I think it so much relates to the political polarization thing because it’s trying to separate the contempt we feel for other people from the disagreements we have with other people. And I think that seeing other people as part of a system and being like yourself and having empathy for them, even as you may think that they are very wrong or even very dangerous and bad, I think it results in a better way of engaging with other people. And I see that as very much related to the depolarization work of reducing contempt. Is there anything… Oh, yeah, I wanted to ask you… It seems like from my perspective, you seem to be in an interesting space of work. Because like you said, you are politically progressive, as I understand it, but your work also questioned some common dominant liberal ideas and academia. For example, in your book, “Media is Us”, you started out that book with a story about some false distorted news in mainstream liberal-leaning media that was making the rounds that specifically was about an allegedly racist Dove soap ad. And you learned that it was a distorted framing and basically wrong framing of it. And you started the book out as a way to talk about the media failures that we perceive and that can make us angry sometimes and that we blame the media for. That’s just one example. And then your work in the power space is also kind of questioning what I think are simplistic ideas about power in the liberal academic space. I’m curious, is that how you see your work? And do you feel like you’d get more notice for your work if you weren’t pushing back on some of these ideas? Or how do you see that?

Elizaveta: Well, there’s a lot of different factors at play. I consciously chose to do my work outside of academia because I like to… There are a lot of limitations for doing scholarship in academia. You need to choose your field and you need to publish in certain journals and certain amount of things and write things a certain way. It’s certainly well intentioned, and it makes sense because you do want to people to be able to focus on some issue and dig it in data, or you want to be able to have good publications or they need to be structured in certain ways. But for me, it didn’t work. I like jumping between disciplines and ideas and drawing ideas from different sources and practices. Like I think about Martin Luther King but then I connect him to the practice of mindfulness and meditation. I think about philosophy and sociology and media, and that it can apply this to politics and parenting and art and everything. And I wanted to be able to just be free in what I write and how I write. So I decided I’m just going to do it on my own through this hypertext that I mentioned before. Honestly, I’m kind of very afraid to go out into the social media. You know yourself that there can be very unpleasant conversations happening there and where people might misinterpret me. I’m unfortunately very sensitive to that. So I’m like, “Okay, I’m just doing this on my own and sharing it little by little.” I’m really grateful to you for giving me the opportunity to share it with more people in this very helpful friendly and supportive space of this podcast. I think it fits perfectly the work that I’m doing. But then you can ask why am I afraid? It is connected to what I’m observing. I do think that some people would not be very receptive to this whole idea of empathy for everyone and trying to talk to people across divides. And you know it perfectly well from your experience. Right? You said that you feel like you’re losing some readers and listeners for you.

Zach: Yeah, the more polarization-related things I do for the podcast, the lower the viewership or the audience gets. [chuckles]

Elizaveta: Yeah, so you said. And I’m sure you had conversations on social media where people would accuse you or attack you…

Zach: Yeah, lots of hate for that stuff. Yeah.

Elizaveta: So there’s certainly something to your assumption that my ideas might go against some dominant ideas or people’s feelings. I don’t know if it’s necessarily just in academia, or in more general, the cultural climate. So yeah, it does go… I feel like it does go against some of those ideas.

Zach: Well, it’s like the whole power conversation. It’s like if the system isn’t ready for your ideas or anyone’s ideas, they won’t be boosted. It’s almost like the systemic qualities of, well, if the system changes in some sense, your ideas and you would have more power. I was just thinking of the systemic element of there’s a limit to what you can do. You’re dependent on the system and its overall vibe. Yeah.

Elizaveta: Yeah, and the system– and I just wanted to say because first of all, system sounds very cold and abstract. The system is just other people.

Zach: The network of people, yeah.

Elizaveta: People doing people doing stuff, understanding things a certain way, doing things a certain way, organizing their practices a certain way. And here’s where we can bring it to the idea of free will and say that it’s not just like, “Okay, well, I am powerless here and I don’t have free will to use in the situation and to change the system.” Actually, I feel like that’s what gives me the boost to keep doing what I’m doing. Because I feel like there are actually people out there like you and people that would be interested and would be receptive and might benefit from my framing. And if I’m doing what I’m doing and they’re doing what they’re doing, that’s how that system that you mentioned changes over time. That’s why I keep doing what I’m doing.

Elizaveta: Yeah, that reminds me of when I wrapped up my “Defusing American Anger” book, which is honestly way too bloated and I know that. It’s way too long. But I ended with thoughts about the fundamental conflict of that paradox of I do believe people have a lot of power. I feel like you, me, or other people have a lot of power. Because sometimes people can clearly change things. They have an impact, right? And it’s like the fundamental paradox of, “Yeah, I can feel that way at the same time as feeling like I or other people are part of this physical system of whatever it is and feel like I don’t think free will is likely,” but at the same time feel like, “Yeah, but I can do things.” That’s kind of like the fundamental paradox of these ideas. Maybe that’s a good place to wrap it up, unless you had any other any other thoughts.

Elizaveta: No, it is a great place. That’s why I framed my scholarship writing as trying to understand the paradoxes of power. Because I think it is a paradox. And it is very difficult to talk about, partially because I think that our human language is just not meant to discuss those things.

Zach: Yeah, we can’t.

Elizaveta: It’s either too simplistic, and then I find myself repeating myself using the same words. Like if you try reading Foucault, you probably fall asleep on the third paragraph because it’s so convoluted. But he does have some interesting ideas. If you reread him several times, you might get somewhere. So just like you said… My take on it is I have hope. Or I want to have hope. Maybe that’s part of how I’m using my power, is that I’m using it to hope. And I think that one thing that I realized about power is that power always has something to do with making an effort. If something happens to you, just like breathing in and out, it’s not a power because you need to… That happens to you, otherwise, you die. Right? But if you learn to control your breathing to influence your mood and calm down, this becomes a form of power. So you put an effort. And empathy is an effort, you know? And so I make an effort and sometimes it’s really hard to hope that we can get somewhere and that we can eventually make the world a better place for everybody. That’s why I keep doing what I’m doing.

Zach: That was a talk with Elizaveta Friesem, last name spelled FRIESEM. Her website is at elizavetafriesem.com. If you enjoyed this talk, you might like that previous talk I had with her back in 2021 about her book Media Is Us. You might also enjoy the talk about free will, which is just before this episode. 

This has been the People Who Read People podcast, with me, Zach Elwood. You can learn more about it and learn how to support my work at PeopleWhoReadPeople.com. I’ve got a book coming out soon about America’s toxic polarization problem called How Contempt Destroys Democracy; you can pre-order that on Amazon. 

Thanks for listening. 

Categories
podcast

What’s it like living without a belief in free will?, with physicist Daniel Whiteson

A talk with Daniel Whiteson, a professor of physics and astronomy about free will. Daniel is also the co-author of “We Have No Idea,” about the many unknowns remaining in physics, and the co-host of the podcast Daniel and Jorge Explain The Universe

Our talk focuses on something I think isn’t often discussed: what are the effects on one’s life from not believing in free will. How does that change one’s life? What’s one’s experience of life like? Is it dramatically different from the life of someone who believes in free will? Other topics discussed: Our thoughts on why we think free will is unlikely to exist; psychological and emotional aspects of living without a belief in free will; the anxiety and even anger that some people can have about the idea that we lack free will; the idea that a lack of belief in free will can be part of a spiritual, positive way of experiencing the world; and more. 

For a transcript, see here.

Episode links:

This is a reshare of an older podcast episode. For some recommended resources on free will, see the original blog post.

Categories
podcast

The news is polarizing us. Can Tangle News help?

A talk with journalist Isaac Saul, founder of Tangle News (readtangle.com), which shares takes on current events from across the political spectrum and which I think is great, from a depolarization perspective. Here’s what Isaac said about why he started Tangle:

“I started Tangle because I recognized that the news industry was broken. My work was getting published in a lot of different places, and I realized people trusted it not based on what I was saying — but based on where I was saying it. Readers on the left would trust nothing I wrote if it showed up in a conservative-leaning news outlet, and vice versa. This is how I realized just how strong the information bubble was. So I had a concept I wanted to execute: A newsletter where no matter who you were you would encounter political opinions that you did not agree with.”

About his readership, Isaac says, “Roughly 40% of our readers self-identify as liberal, 30% self-identify as conservative, and the rest say they are independent or outside the left-right binary.”

I think Tangle is doing amazing work, from a polarization-reduction perspectives. I think the more Americans there are who read Tangle, the less toxically polarized we’ll be. Topics we discuss include: aspects of Tangle News that make it depolarizing and anger-reducing; how Isaac conceives of the problem of political polarization; his work debunking “the election was stolen” narratives in 2020, and more.

Transcript is below.

Episode links:

Resources related to or mentioned in this talk:

TRANSCRIPT

Zach Elwood: Hello and welcome to the People Who Read People podcast. I’m Zachary Elwood. This is a podcast about understanding people better, and understanding ourselves better — and sometimes it focuses on political polarization. You can learn more about this podcast at PeopleWhoReadPeople.com

A note for anyone listening to the audio version of this; this was recorded as a video talk and you can find that video on the youtube channel for my podcast. 

On this episode, I talk to Isaac Saul, a journalist and the creator of Tangle News – you can subscribe to Tangle and learn more about it at readtangle.com. Why Isaac created Tangle, and the work they do, is very much related to toxic polarization. 

I’ll read some things Isaac wrote about why he started Tangle: 

I started Tangle because I recognized that the news industry was broken. My work was getting published in a lot of different places, and I realized people trusted it not based on what I was saying — but based on where I was saying it. Readers on the left would trust nothing I wrote if it showed up in a conservative-leaning news outlet, and vice versa. This is how I realized just how strong the information bubble was. So I had a concept I wanted to execute: A newsletter where no matter who you were you would encounter political opinions that you did not agree with. That seemed healthy to me. Then I launched Tangle as a side project, and as it grew I decided to quit my job and go “all-in” on building it out.

Today, our readers span the political spectrum: Roughly 40% of our readers self-identify as liberal, 30% self-identify as conservative, and the rest say they are independent or outside the left-right binary.

And again, that was Isaac Saul writing about Tangle News. 

One review on his site from a reader says ““Tangle is the best discovery I’ve made in the last month. Isaac Saul has the remarkably unique ability to summarize what both sides of the political aisle are saying in his own words, in a fair and charitable way. Tangle is a daily read for me because it helps me avoid the confirmation bias of just listening to what ‘my side’ is saying, helping me to draw my own conclusions in a more informed way.” end quote

If you haven’t yet checked out Tangle, I highly recommend signing up for it. I really do believe the more Americans read Tangle, the less toxically polarized we’d be, so reading Tangle and sharing it with others is one small and easy thing you can do to combat toxic polarization and team-based thinking. 

Okay here’s the talk with Isaac Saul, of Tangle News…

Zach: Hey, Isaac, thanks for joining me.

Isaac Saul: Thanks for having me. Glad to be here, Zach.

Zach: I just want to say I’m a huge fan of your work. I often promote your work to people. I often say that the more Americans that read Tangle, the less divided and less toxically divided we’ll be, so I just wanted to say that first. And I’m a big fan. I’m curious to ask, too, how do you see the work that Tangle does relating to our toxic polarization problem?

Isaac: Yeah, it’s a really good question. First of all, what’s kind of interesting about my story is I didn’t really get into this work from a mission-oriented perspective, I would say. I created Tangle because I wanted a product like it that didn’t exist anywhere. I found myself feeling like I couldn’t understand what was happening in the news unless I went and read the Wall Street Journal, read the New York Times, read the Huffington Post, read Fox News, read their opinion sections, watched Fox News, watched CNN, listened to a couple of podcasts, and be like, “Oh, now I’ve heard all the perspectives there are about this debate on this one issue, it would be really convenient if this all existed in one place.” And that was kind of the fundamental idea for Tangle. It was explaining an issue and then the debate and why people were divided about it, and then sharing a few views from the Left and sharing a few views from the Right.

What’s happened since we started it is that I’ve seen the effect it’s had on people and I’ve seen the responses when we ask our readers and listeners the impact it’s had on them in surveys that we do at the end of the year in our newsletter. And I felt the experience of consuming the news through the lens of Tangle as the author of Tangle and how it’s changed my own worldviews and my own perspectives about issues and the divisiveness and all those things, and what I’ve seen is that fundamentally, I’m much more open-minded. And I’m much more skeptical and I’m much more respectful of the people who I disagree with because I see the best versions of their arguments and their perspectives out there, and it gives me a way to understand and respect what they think and what they feel. Politics are personal, obviously, but we’re also all products of the experiences we’ve had, the media bubbles we live in, the friend groups we are in. And just as you look at somebody who you might disagree with politically, whether they’re a far Right Trump voter or a far Left Bernie lover or whatever and you think they’re disgusting or wrong or stupid for whatever reason, they feel that way about you too in a lot of ways. And I think it’s important to kind of recognize that fundamentally and start from there with a little humility about your position.

I want Tango to be a place where people from across the political spectrum can gather and trust the news they’re getting and have a sort of starting common ground to jump off from. But as an added bonus, I think I’m seeing that we’re helping people moderate their views a little bit, or just become more respectful or understanding of the other side, which certainly our country needs desperately right now given how divided we are.

Zach: Yeah, that’s the interesting thing about your work, I think, is there’s these meta-level things that are happening with the way you’ve approached it where, for example, like you said, I think the way you’ve done the work makes it easier for people to see how easy it is for people to reach different conclusions on things. For example, your take on Trump being removed from the ballot in Colorado. I think it would help people who their initial reaction– for a lot of people on the Left– was like that was a good decision for a lot of people. But seeing your take on it, even if someone ends up disagreeing with it, helps them see… And including the takes from other sources, too. It just helps people see the range of ideas that one can have. And to me, that’s kind of the fundamental problem of toxic polarization. The contempt that’s involved is because with our narratives becoming more and more diverged, it becomes harder to see the more rational ways that somebody has built their narratives because we’re all filtering the way we want to filter. So, I think that’s a really interesting meta-level aspect of your work. Yeah.

Isaac: Yeah. One of the things I would just say about that is there’s a reason Marjorie Taylor Greene is a household name and other lesser-known representatives or senators are not. And it’s because the Left wants to make her the face of the Republican Party. They want her to be representative of Republican thought because she has views that are further out on the fringe. And that’s kind of the game both sides play. They elevate the worst arguments and the worst people from one side of the aisle and try and do their best to make them representative of the party as a whole or of the thought line as a whole.

Zach: Unintentionally. It’s unconsciously and sometimes consciously. Yeah.

Isaac: Yeah, yeah, exactly. And I think that’s just something important for people to remember. It’s that if you’re a partisan at all or you have strong partisan preferences, you’re not getting the best representation of the other side, typically, and of their arguments. And that’s something we try and do. We show you the fringe, but also show you the really strong more compelling arguments from our estimation as an editorial team, the stuff that we find really compelling. And I think it’s working for a lot of people in that structure.

Zach: The other meta-level thing I think your work does is by giving your take, it actually makes people trust you more. Because especially when we’re more polarized and more divided, there’s often a suspicion of what someone’s biases are or what they think. Because we all have our own opinions, our own takes, our own biases, journalists have theirs, especially when we’re more polarised. But I think giving your take sets people at ease. They know that you’re striving towards the truth. You’re struggling with these ideas that it helps them kind of see behind the process, and I think that vulnerability is hugely important. I’m curious if you’ve seen… Do you see things that way? The benefit there, the strength there.

Isaac: Yeah. When I first started this, including my own personal perspective wasn’t something that I was keen to do. But a lot of people when I was first testing the newsletter format and sending it out to people, the response that I got from tonnes of people was like, “Well, what do you think? You’re the politics reporter.” My friends and family and stuff, they’re like, “I’ve read all these arguments and now I just feel like I’m left with no sort of conclusion..”

Zach: “Guide me.”

Isaac: Yeah. Yeah. And I think what’s been really interesting for me is some people really object to that. I get emails sometimes from new subscribers who are like, “I would love this if your opinion wasn’t in it, but your opinion ruins it because you tip the scales one way or another.” And the way I’ve come to think about it is this is an act of transparency. My promise to you is I’m going to be honest about my view. I include these disclaimers before and after that’s like, “You don’t have to agree with me. This is not supposed to be the end all be all. But I think you’re consuming information that I’m collecting, perspectives I’m collecting, you’re consuming the work of a team that I’ve built. And it’s important for you to know what my views are and it’s probably helpful for you to know. And if my take can offer an original perspective or lens or criticism– which I hope it does sometimes, and I think it does sometimes– then that’s adding something to the conversation.” And when I don’t feel like I know or I don’t have a strong opinion, I just say that. I’ve gotten really good at just saying I actually don’t know where I land on this position because I find both sides’ arguments really compelling, and that’s my take for the day. And sometimes I feel really strongly and yeah, I want to try and convince people of my view, but I give myself that space to do that so elsewhere in the newsletter, we can shoot as straight and down the middle as possible.

Zach: It’s kind of related to an instinct I had when I was writing my “Defusing American Anger” book, which is depolarization-related. I had a similar kind of instinct not just to guide people– because actually in that case, it wasn’t to guide people. Specifically, it was to say… Because people will inevitably assume you have biases, so to make them clear, actually, is by showing that vulnerability and that transparency. I think it makes people trust you more, even if they don’t disagree with you. For example, I’ve disagreed with you on some things, but I know that you’re, like me, striving towards the truth, and we’re all going to disagree on various things. I think that’s the meta-level point. Another meta-level thing you do is you’ve shared the criticisms you get from people on the Left and the Right who say, in a very amusing way, it’s like your share of people being like you obviously have a Republican bias so you obviously have a Democrat slash liberal bias. I think there’s also a meta-level value there, too, of showing how easy it is for us to see other people as biased or other people as having an agenda. So, do you see that the same way of highlighting that complexity there?

Isaac: Yeah, totally. First of all, I do find it amusing. I often get emails that come in five minutes apart of somebody accusing me of being a closet Trumper or being a closet liberal or whatever. So, sometimes it’s kind of a cathartic response to that. Instead of responding to them in a frustrating way, I just share those responses with my readers. But I also think it’s important because it illustrates that not just that different media organizations can be biased or different perspectives might be biased, but that that bias is very much in the eye of the beholder. And our view of what’s bias or our view of what’s tilted one way or the other is informed by our own personal biases. I mean, most of the people who accuse me of being Conservative are Liberal, and most of the people who accuse me of being Liberal are Conservative. It’s not center Left people writing in saying, “I can tell you’re also center Left,” because they might see an article where they feel like their views or my takes are represented and that’s not objectionable to them or whatever. It’s always coming from the other side, which I think has just taught me that that perspective is from the partisan lens. And that’s okay, I just have to be okay with that. And I try and communicate that to people. I say, “You might think my view here or my position here is really right, but guess what? It’s in line with 60% of the country. So, is 60% of the country right? I don’t think so. I think I’m just having a kind of moderate perspective here that’s maybe a pretty commonly held view and this is where I fall.” Sometimes I have really radical views and I know they’re radical. Like, I’ve written about my really extreme political positions. One of my views that I don’t think is political or related to any politics is I’m vehemently anti-prison. A lot of people think I’m very Left because of that. I think that’s ridiculous. A lot of libertarians are also really vehemently anti-prison in a small government perspective, which is part of my worldview too. And so I write about that and it’s like, I know that’s a fringe extreme position and I’m acknowledging that. But it’s fascinating for me when I share a view that I think is pretty down the middle and it brings out all the people sort of accusing me of being one way or the other.

Zach: Yeah, I think it’s… Again, I think it’s highlighting the complexity of these things, you know, these simplistic ideas that many of us have about what’s liberal or what’s conservative. Those words, in a lot of cases, don’t mean much. There’s that book by the Lewis brothers, “The Myth of Left and Right”, which I think was good for examining a lot of the ambiguity in these terms. And people in conflict resolution space will talk about emphasizing the complexity in these areas, or what can break the spell of the filtering for is this us versus them? Is this person on my team or another team? So I think that’s another way that you’re helping break some of that and emphasize that complexity.

Getting back to the first question I asked about toxic polarization, I know that you said when you started this work that wasn’t your focus, but obviously, I would imagine you’ve formed some opinions about the problem of toxic polarization over the years. And I’m curious if you have your own kind of take on how you see the problem. For example, my take is basically that it’s a complex problem, but I think the gist of it is that so many of us have distorted and overly pessimistic views of each other or overly negative views. And that because we’re social creatures, that leads to this feedback loop of increasingly negative views of each other where all of our grievances start getting lumped into these two different buckets. Right? That’s kind of how I view it, as an overly distorted, overly pessimistic set of views that Americans or any group in conflict has that goes into a snowball effect. But I’m curious, do you have your own take on that? What do you think of that conceptualization?

Isaac: Yeah. No, I think that perspective is kind of adjacent to my own in a lot of ways. I definitely, because of the work that I do and my background, I paint a lot of the blame on media. And I think media consumption and the stuff that the news quote-unquote “is feeding people”—which is now basically entertainment—is a huge contributing factor to that kind of negative views or those kinds of negative views people hold of those on the other side of political issues of them. I also think we’re living in an era where people are increasingly online and much less in person and in community with each other. Everything from the attendance of church, to community meetings, to soccer games, to whatever, those kinds of things are really good at exposing people to others in person that they disagree with and learning that they can kind of live side by side with people like that. And I think as a country, we’re doing a lot less of that. There’s a lot of social research out there suggesting that political tribes are sort of the new communities for a lot of Americans and it’s how people feel connected and seen. They join Facebook groups and they join political movements and they get behind candidates, and then they get lined up with a bunch of like-minded people. And like you said, they get into that feedback loop and they just get fed more and more reinforced ideas about the world and their enemies and all this stuff. That really contributes to it. There’s so many different things that I think are happening at once that make it such a hard problem to deal with. I tell people regularly… One of the most common questions I get in the newsletter is, “Hey, I have a daughter who’s a non-binary progressive activist, and I’m a 75-year-old lifelong Conservative and I have no idea how to talk to her. Do you have any advice?” Or, “Hey, my neighbor is a hardcore Trumper and he’s flying the Trump flag and I have no idea how to talk to him.” And I always just say, “Go talk to them.” Actually, the talking is the solution.

I have rules. When people talk to me about politics, I always try and ask three questions before I say anything about my own opinions or start sharing my views. I go into every conversation with the idea that I have more to learn from hearing about this person’s perspective than I have to teach about sharing my own perspective and trying to convince them of my worldview. I think having humility like that is really important and really helpful. Again, I said at the top, politics are personal and most people are informed by their experiences and the media they consume and the social circles they’re in. And you’re not going to break people out of that in one conversation, you’re not going to convince them of something in one conversation, so it’s better to learn and listen and hear and then let them reciprocate that kind of open-mindedness, and then you can sort of share your views. So, that’s the kind of advice I give people who want to bridge that gap. You know, a six-pack of beer or a good meal often helps and that’s a good way to sort of cut through some of the tension and awkwardness. But it’s a really touchy time and I know there are issues that feels super third rail for a lot of people like they can’t possibly be discussed, but I think it’s important that we do. And there’s a time and place for it. I don’t think you should go harangue your boss at work tomorrow about their political views, because you might disagree. But if you’re at a happy hour and something comes up in the news and you’re interested, ask some questions and be open-minded to the answer. And be genuinely open-minded. Don’t just ask questions to try and set them up to get in your little comment or fact or whatever, ask questions and actually listen and learn and try and be understanding of where people are coming from. I think if more of us were doing that, we’d be in a much better spot.

Zach: Yeah, I was just remembering a quote from you from one of your newsletters a few months ago that I retweeted of something like, you know, that the main problem is that so many people think that there’s things we can’t talk about, but the solution is talking about these things more. Yeah, that was a good quote. I’m not doing it justice, but it was better that way. Isaac laughs] Yeah. I often think when people talk about… You know, I think they’re going to be an inclination to feel like, “Well, what do these minor interactions I have with people matter online or in person with my political opponents?” But I think, to what you’re saying, it’s like every positive or respectful interaction you have with somebody that’s your political opponent helps break the cycle of contempt a little bit. You have to think about it in terms of how those things bubble up and help form our culture, and every contemptuous interaction you have deepens our divides. That’s kind of how I think of it and kind of how I started my journey thinking about my own interactions with people online after Trump was elected, for example.

Changing the topic a little bit, I only recently learned that one of the big things that had gotten you a lot of attention for your work was that after the 2020 election or maybe leading up to it too, you had done a thread of various debunking of various ‘the election was rigged’ narratives. And I was curious, was that a planned-out thing that you did? Or was it just in the moment like, “I’m frustrated, I’m passionate, I’m going to start debunking some of these things.”

Isaac: Yeah, a little bit of both, I would say. I mean, I had warned people that these claims were coming. First of all, if you go back to September or August or whatever of 2020, what a lot of Trump officials and Trump himself were saying was, “There’s no way we lose this election unless it’s rigged.” And so they—

Zach: Yeah, I was on his email list. I was seeing that for months before, and I was also sharing and being like, “This is not going to be good.”

Isaac: Yeah. And so in that sense, I was prepared for it and I expected it. I also have a long background of reporting on politics, but specifically, I have reported on elections before and interviewed a lot of election experts and done election security reporting. And so I was pretty well versed in how ballots were certified and how elections just fundamentally worked. And so when I started seeing some of the first claims that the election was being stolen or was stolen pop up, I had really basic answers that were just… Like, I could watch the video and say, “Oh, I know they’re curing a ballot here. This isn’t people filling out someone’s ballot. I know exactly what’s going on here.” And so that helped me kind of start the train where I just said, “I’m going to start tracking these election fraud claims. If you see any, send them to me.” And then I did that for the first four or five hours and I saw my thread blow up on Twitter. And then it was sort of like, “Okay, clear the decks. I’m going to do this for the next 48 hours,” and it was basically like a nonstop marathon in the first few days after the election ended. And then I started getting really confident in what I was doing because first of all, I think one of the things that worked was that I was conceding moments where things might be actual voter fraud. Voter fraud is real. It happens. So there were certain stories that were popping up, really local stories about somebody filling out a bunch of ballots for their family or something that were probably real fraud stories. And when I saw that, I would say, “Okay, I don’t know this. I can’t debunk this one, it might actually be real because this kind of stuff happens in elections. But remember we’re talking about 20 or 30 or 40 or 50 or 60 or 70,000 votes in swing states, not some 18-year-old kid stealing his mom and dad’s ballot and filling them out.”

So, I saw that traction happening and felt like I was really well-positioned to address it. A lot of the stuff was really easy and some of it was really hard, it took digging. I didn’t understand what I was looking at, I didn’t even know where the video was from. It had been reposted or reshard so many times that finding the original was impossible. And then I’d dig it up and be like, “Oh, this was actually from 2012 or something. I don’t know why this is going viral.” Yeah, and I think it works and people were really encouraged by it and felt like it was a really good resource. It got tonnes and tonnes of retweets and attention, and I just sort of threaded in some promotions for Tangle in there. And it became my beat a little bit. In the months after 2020, I wrote a bunch of articles about election fraud claims, got interviewed a bunch. I went on a Conservative radio show where the host offered $5,000 to anybody who could stump me with some claim or something and we did a little bit like that. There was a lot of really fun and serious and not-so-serious stuff that came out of it, and part of it was that Tangle grew a lot in that time period, which was really rewarding because it was exhausting and draining and took up a lot of time.

Zach: Real quick, something I wanted to ask you about that I’m curious about. When it comes to the “2000 Mules” movie, do you know of a single resource that would be the greatest resource for a quick form debunking of the claims in that movie?

Isaac: Well, I wrote a piece about “2000 Mules” so I would suggest that.

Zach: Okay, that’s good.

Isaac: Yeah, that was one that came up a year or two after. Which, for what it’s worth, is self evidently kind of ridiculous the whole thing. I mean, the initial claim was that the Dominion Voting Systems were flipping votes. And then there was the Facebook stuff and Mark Zuckerberg and Zuck bucks, and then it was Hunter Biden’s story was suppressed, and then they pivoted to this whole other theory that there were people stuffing ballots in major cities all over the country. The story basically changed every time somebody got this stuff knocked down. And all I would say is I wrote a multi-thousand-word piece on the “2000 Mules” documentary and people can go read it on readtangle.com if they want, but the quickest and easiest way to debunk that stuff is that the Georgia Bureau of Investigations asked Dinesh D’Souza for the evidence he had so they could investigate the claims that he put in the movie, and he wouldn’t turn any of the evidence over. So, I don’t know what else you need to know aside from that, basically.

Zach: I think that’s generally a good way to tell if something’s legitimate. People who want the truth to get out there will not put up any obstacles, they’ll make their data and their information public however they can. And when somebody is not willing to do that– for people who want to help put the pieces together for whatever malfeasance happened– that’s a clear red flag. Yeah. Okay. Yeah, there’s a lot more we could talk about, but I know you’ve got to get going. And I just want to say I’m a huge fan of your work and love reading the newsletter, and I promote it every chance I get. So, thank you.

Isaac: Thanks, Zach. I appreciate the time, man. And yeah, I certainly encourage any of your listeners to check it out and give it a try. They can read for free. We’re a big tent party, so we’re trying to welcome anybody who is trying to assess through some of the BS in the media right now.

Zach: That was Isaac Saul of Tangle News. You can learn more about Tangle and sign up for it at readtangle.com. I highly recommend it.

Categories
podcast

The allure of deciphering behavior, with Rounders screenwriter Brian Koppelman

A talk with screenwriter/producer Brian Koppelman, known for many movies and TV shows, including the poker movie Rounders, the show Billions, and the series Super Pumped: The Battle For Uber. He’s also the host of the podcast The Moment. We talk about: his initial interest in poker; how they got the idea for Rounders; poker tells in Rounders; the allure of figuring out what people’s behavior means; the difficulty of reading behaviors in most real-world situations; and the anxiety-reducing benefits of transcendental meditation.

A transcript is below.

Episode links:

Resources related to our talk:

TRANSCRIPT

Zach Elwood: Welcome to the People Who Read People podcast with me, Zach Elwood. You can learn more about it, and sign up for a premium subscription, at PeopleWhoReadPeople.com

On this episode I talk to Brian Koppelman, who you may know as the writer of the poker movie Rounders, and the creator and writer of a bunch of other shows and movies, including the show Billions, and the recent series about Uber called Superpumped. Brian also has his own podcast called The Moment, and he’s interviewed a ton of interesting people, including celebrities, TV and movie writers and creators, and quite a few poker players. 

One reason I wanted to talk to Brian is because I once, years ago, wrote a blog post about other poker tells in Rounders besides the obvious Oreo cookie tell. Basically some of the things the characters said during the hands mapped over to common verbal patterns that I’ve written about in my poker books. You can find that blog post of mine on readingpokertells.com or by searching for ‘more poker tells in rounders.’ You might enjoy checking that out before listening actually. So I wanted to ask Brian about that stuff.  

Other topics Brian and I discuss are: what led him to working on Rounders; his childhood interest in poker; his interest in behavioral clues, which I’ve found seem to feature prominently in his work; the difficulties of reading and interpreting behavior in real-world situations; the potential meanings of someone wearing an old Full Tilt poker hat; the downsides of being too confident in thinking you can read people; why you should watch David Mamet’s movie House of Games; his interest in transcendental meditation and the benefits he’s found from that; and his thoughts on what it takes to conduct a good interview.
You can follow Brian on Instagram at @briankoppelman. His website is at https://briankoppelman.com.

Okay, here’s the talk with Brian Koppelman.

Zach: Hey, Brian, thanks for joining me.

Brian Koppelman: It’s my pleasure to be here with you. As I’ve mentioned to you, I’ve read your stuff and I find it fascinating, compelling, and useful.

Zach: Thanks, Brian. It’s a big honor for you to say that and for you to join me. I’m excited. Maybe we can start with… I’ve watched a good amount of stuff, including “Rounders” and “Billions” and I watched the Uber show recently, “Super Pumped”. And I noticed, I could be imagining it, but it seemed like there was a theme of reading people that was above average in your work. For example, in Billions, you had several instances of Mason getting reads on people and these kinds of things, and some of those clips I uploaded to social media because I found them fun and interesting. Am I right in sensing that you’ve had a longtime interest in people’s behavior and finding clues in the people’s behavior?

Brian: I loved when you put that stuff up on Instagram or wherever else I came across it because it’s always fun. But more than that, it’s rewarding when someone who’s sort of a domain expert picks up on something that you’re doing. And a domain expert whose work you’re aware of. And so for me, that was super cool. It was like, yeah. And for David, when I say me, I’m always talking about David Levien as well, my partner in doing this stuff. Because when I say ‘we’, think about things like domain experts. You know, you’re not making the show, you’re not making the piece of art for people who are experts in whichever particular domain might surface, but you are aware of the fact and we are aware of the fact that if we can get it right in a way that those people notice, then it’s possible that something about the authenticity of that will land for people who just instinctively understand it. Because a lot of that stuff, you know, we go through our lives whether we’re aware of it or not. And in a way, at the beginning, you’re at a disadvantage if you are, “Okay, I can read people. I am now going to pay attention.” In a way, that takes you out of the thing we do as human beings, which is absorb information, process and synthesize that information, and come out with our own behavior. Right?

And so we can get better at that through conscious work, for sure. But we all do it to varying degrees of excellence or non-excellence. And I do think we’ve always been interested in it. As a human, when you start to realize that verbal exchange… Now, it’s great we talk about verbal exchange. When you start to realize that people don’t always… A, they don’t always know what they mean. B, they don’t always say what they mean. Sometimes, they say something close to what they mean, but really what they’re doing is saying something because there’s an end they want to get to. And when you start to realize that there’s information and there’s disinformation, I think it’s useful– or we realize at a certain point– it’s useful to try to open yourself up to be able to apprehend what’s really going on.

Our work features that because we like to write about characters smarter than we are, more attuned than we are, and those kinds of people have the ability to recognize these micro-moments. And I would say, as you are without doubt, David and I are people who read Mike Caro’s work super closely 30 years ago. And “The Book of Tells” began a conversation for us. I mean, really, it began watching the con artist movies and reading about cons, and reading about lying and the way people can catch liars. But then Mike Caro codified in an earlier way or a way that maybe hasn’t been as tested or scientific at the time, but there are certain foundational things Caro talks about. Like first divine, whether somebody is trying… Somebody is aware of the fact that they might be able to reveal themselves. Okay, if they know that, do they think you’re the kind of person who would know people reveal themselves? Okay, do they think you’re watching closely? If they do think you’re watching closely, are they going to try to give you a false signal? And all that stuff when we were young was so fascinating.

Also, the questions that it raises, the work raises these amazing questions. Because I can distinctly remember the first window of time I was playing in high stakes for me no limit games. And there’s this one hand that’s haunted me because the person who I was in a hand with was a really dramatic, very high, strong, dude. He wasn’t intentionally trying to use stuff in “Book of Tells” to throw me off. And he made a giant bet and did a very dramatic look in my eyes. And I knew from Caro that he was bluffing, but I hadn’t yet internalized it. So I knew. And it was this terrible moment for me because– and I’m sure you’ve had this in the beginning of figuring all this stuff out– it was like being a sociologist in a way, but not being able to master myself. Because he makes an all-in bet, my ego is on the line, it’s late at night, it’s way before Rounders, and it’s just the beginning of figuring all this stuff out. And he puts me all in. Back then we’d say tap, you know? He taps me and I look, and he does this dramatic like almost puts his face right in front of mine. And I know, fuck, the book says you’ve got to call, he’s bluffing. But I couldn’t do it. I couldn’t do it. And I folded and he showed the bluff. And it was this amazing moment of, “No, you got to actually do the work now to internalize it to incorporate it. You have to play this out if you’re going to engage with this stuff.”

It’s one of those things. You say this, and when you talk about the verbal tells, Zachary, in one of your books, most of the time you come up empty. It’s a lot of trawling and there’s nothing there. That’s also important to recognize, the other side of it. Right? Not to fool yourself into believing that you’re hearing or seeing something that’s not there. Or you’re picking up on a subtle piece, but you know what? I don’t actually have certainty here. Maybe it now takes me from 54% to 55%. That’s not enough to really shift my behavior. I’m an amateur, but I find it incredibly fascinating and compelling. It certainly makes sitting in a meeting or in a poker game that much more compelling, right? That’s why it finds its way into the work, I think.

Zach: Now, was that interest in… I think it does get to the crux of drama some of these. You’re talking about the Caro things of somebody implies they’re strong and they’ll be more likely to be weak, or somebody implies they’re weak and they’re more likely to be strong. It is such a crux of fictional drama of people giving false signals about what they want to other people. And I was curious: which came first, if it’s possible to say? Was it that aspect of poker, like deceiving other people? Did that really interest you from a fundamental narrative and drama perspective? Was that part of what drew you toward it?

Brian: One of the things is like, who can find their way to the truth? I would say it’s not about the deception. It’s not as much about the deception, it’s about who is able to see clearly. Who’s the hero who can see clearly what’s going on in the world? Because don’t we want to be… You know, we all want to think, as human beings, that we can walk into a room and understand the dynamics. But if you put three people in a room, there’s no way you can understand the dynamics. This is not a political statement, but Barack Obama– as a human, forget him politically. I’m a huge Barack Obama fan but that doesn’t matter. The point is you get the sense that there are certain people who their intellect and their life experience made them have to use their intellect in a way that they learned how to decipher systems and systems of human interaction and behavior so that they could harness it in a way. Yeah, I’ve been fascinated by this for my whole… Not my whole life, but for a long time. Look, I grew up in a house where my dad had poker chips and he gambled too much on sports, and conversations about whether one could really have an edge were conversations that certainly happened. But I have a question for you, which is, what’s the extent of your ability to turn it off? Someone who spent so much time studying the way humans revealed themselves, the ways they try to resist revealing themselves, the way they use themselves for advantage or not, I just would imagine that a lot of interactions that you have become kind of freighted with this knowledge you pick up, whether you want to or not, or is it, “Okay, I’m tuning in, or I’m not tuning in.” How does that function for you?

Zach: Yeah. I think for one, I’d say that I’m quite humble about real world applications of these things. There are certain things I will get clues from, but a lot of times there’s a lot of noise in real-world things where it’s hard to say, “Oh, did they say it for this reason, this reason, this reason?” And I’ve written about that, too, of there’s a lot of these so-called behavior experts who will spout off confidently about like, “Oh, what does it mean when they said such and such or did such and such in an interrogation or interview setting?” But I think in a lot of those cases, there can be a lot of noise and a lot of ambiguity. But I do pick up good clues, and I’ve actually thought about writing a book or something about little clues and workplace or colleague intercommunications. Because I do see a good amount of that kind of stuff interpersonally and professionally and stuff. But I think the times that you’re certain about that stuff are few and far between. And oftentimes, it’s like poker too where it’s kind of just supporting something you already guessed or there wouldn’t be that much amazing insight behind it anyway. But I do think the verbal stuff is really powerful. I like to tell people, if you’re really interested in understanding behavior and getting information out of reading stuff like Mark McClish’s book, “I Know You’re Lying”, which is about interpreting verbal statements, hidden meanings in verbal and written statements, that stuff’s just much more powerful than trying to use nonverbal physical behavior.

A quick note here that I have a previous episode, one of the most popular ones, where I interview Mark McClish about searching for hidden meanings and statements. Back to the talk.

But yeah, it’s also just something too where, like, I’m not going to… It’s kind of a politeness to… It wears you out also to think about it too much, too. There’s a few reasons why you just may not be always on and thinking about at full bore or such.

Brian: Yeah, because people lie so much. And if you go through life constantly looking— sometimes they’re lying because they think it’s the kinder thing to do. Sometimes they’re lying because they can’t bring themselves to have to face whatever it is. And I just imagine if you’re someone who’s studied this the way you have, it might be at times. This gets to what you’re inching away. Like when you’re a writer of the kind that I am, I’m always trying to look through other people’s eyes. I’m always trying to empathize through their point of view. So, I’m thinking about if I had the skill set that you had, your hard-won skill set, I’m thinking about what it must be like. It’s like the way I’ve studied con artists, I can sometimes see things coming. It’s also like, people, I think, often we as humans, don’t want to necessarily… Let’s say you can divine… You know, someone you like says, “Hey, I have a special invitation, I want to give you something,” you want to believe it’s a special invitation. You don’t want to believe that they’re bringing you there because it’s going to serve them or their need. It’s easier to just think, “Oh, isn’t that sweet?”

Zach: Right, you don’t want to know. You don’t want to delve too deep.

Brian: Yeah. You want to go like, “Oh, it’s sweet that they thought of me,” instead of going like, “Ugh, special invitation, I know what that means.” You know? It’s easier to just kind of flow through. Right? So character-wise, people who are going to be vigilant with themselves and say, “No, you know what? I’m going to do the hard work of that kind of vigilance because the enterprise needs that,” and then they get certainty too. Because you’re 100% right, and often, the information is faulty. Someone could say three McClish buzzwords, and actually not be fucking lying. The good player knows to take a step back and look at the… I heard those words, what that should do is awaken you. That should awaken you. Now, take a look. Now, put all the other elements together. As opposed to just going, “Oh, that guy’s full of.”

Zach: Like in real life, too, you have to weigh the risks, the dangers of being wrong, right? Even if I think this might make it more likely, for example, if I think somebody said something in real life non-poker situation and made me think that they’re not telling the truth, there could be major downsides to accusing someone of lying, right? So you have to think about what is the actual usefulness, even if you suspect it may be true. These kinds of things. Yeah.

Brian: Yeah, I was going to… It’s funny, we’re not doing this on video, but I happen to be wearing a very old– I bet you this is a 17-year-old, and it looks all beat up, really old, Full Tilt Poker hat. If we were on video, I was going to say to you like, “It’s a perfect kind of thing.” Because what is it? It could have no meaning wearing that hat to someone who’s in the world of poker. It could mean I don’t really know the significance of what they did and who got hurt. It could mean I’m telling you I don’t give a fuck about… I was going to say it’s like one of those things where, “Or it could literally just be I grabbed the hat that’s been in my closet, and I didn’t look at that and I put on my head.” It could signal a lot of different… Wearing that hat, to somebody… Basically, wearing this hat in the world to the gym is meaningless. But wearing the hat talking to someone in the world of poker is meaningful, or could be meaningful. And I was going to ask you about it. So, the answer is I’m fascinated by this shit and that’s why I write about it. Because semiotics are fascinating, man. Especially figuring out what the semiotic signal is, and who’s aware of iconography and who’s not aware of it, and all sorts of ways. You know?

Zach: I think it gets back to something you said about its good to be a bit humble and not be overconfident in these things. Because, like we said, there can be so many meanings. So I think in the real world context, there’s a real value to sitting back and being like, “Well, I’m not going to reach any confident conclusions without good reason.” Because yeah, there just can be so much noise in these things and it can make you a bit neurotic to start thinking like, “Oh, I’m going to definitely be a Sherlock Holmes and pull out all these minute conclusions about things that I could convince myself are right but they’re wrong.

Brian: Yeah. I was reading something the other day where someone said– someone I like, someone I respect wrote a post about how to tell if you’re not in a good game, basically. How do you know if you may be sitting with people? And I thought it was really great. They said just because they’re wearing a hoodie and glasses doesn’t necessarily mean—

Zach: They’re a pro.

Brian: It could mean they’ve just watched TV. But then one of the other things was the way they handled chips. And I’m not sure. Because a lot of people play now enough poker that they know how to handle chips.

Zach: Right, they can rifle them and such. Yeah.

Brian: You know? I mean, I could do a lot with chips. I can really rifle them… If you sat with me to poker play, you would know I’ve played thousands of hours of poker. But I don’t know that that would tell you that I’m a winning poker player, or what level winning poker player. Maybe it would just make you pay a little bit of attention to me. What would it tell you, though, if you sat at a table– cause I want to know– and some dude or woman was wearing what was very clearly a really weather-beaten beat-up Full Tilt Poker hat? Would you imagine? Would you sort of ascribe anything to it?

Zach: It’s getting back to some of the things we talked about, like you said, there could be multiple interpretations. I think the thing I would jump to immediately is they’ve probably been playing for a while, no matter what that tells you. They could have got it at a thrift store, sure, but it’s probable that they’ve been playing for a while. But again, like you’re saying, does that mean they’re good? Or maybe they just lost a bunch of money on Full Tilt back in the day and they’re still bad? I don’t know. Yeah, it’s hard to reach a conclusion sometimes.

Brian: Yeah. But also, you might be able to. There might be information in that.

Zach: True. True.

Brian: I don’t know. That’s why I find all this stuff incredible. And House of Games– I don’t want to downplay it– House of Games– you know, the ring and the fact that the ring was a fake, you know? The whole first sequence there. And anyone listening to this should watch that movie, David Mamet’s House of Games. And even though the poker is kind of bullshitty intentionally or whatever, the way that they talk about that stuff. I think I saw that movie in college and i was like, “Oh, this is important.” Because I was already playing so much poker and I was already so interested, but I for sure hadn’t found “Book of Tells” yet. I found “Book of Tells” a couple years later. I found [Doyle’s] book maybe right after that had some stuff about how to read people. It was more of a mythical thing. And I’m 57 years old, so back then when I was in college, I think most people would assume if someone looked you in the eyes that you had a hand. Of course, now it’s all changed. You really still have to figure out if the person’s been trained. If they’ve read. It still works, by the way. That one, Caro’s one thing, which was just often people will look away if they had a hand and look at you if they’re bluffing. If they’re not intentionally showing you that, if they’re not educated, or if they don’t know, that does… Ever since that moment when I was young, I can’t tell you the number of times that’s paid off for me. Once you can figure out if the person’s doing it how many steps away from the idiot they think you are, basically.

Zach: A quick note here. I didn’t want to get too in the weeds on this during the talk and interrupt Brian and I’s discussion. But I did want to mention that I do think eye contact after betting is a pretty complex area of behavior more complex than what Mike Caro wrote about. I actually think the reverse pattern is more common. Someone making a big bet, who’s willing to stare at you and make eye contact with you is more tied to relaxation and a strong hand than it is to bluffing. But there can, of course, be different patterns and it’s also possible that the pattern Mike Caro talked about– the opposite pattern of staring at people when bluffing– may be more common in certain player pools or maybe more common to the past. The most complete description of what I think about eye contact can be found in my final Poker Tells book, “Exploiting Poker Tells” Okay, back to the talk.

Zach: I was curious. I was reading something about your decision how you decided to work on Rounders. And maybe the article was wrong because it made it sound like you didn’t actually know that much about poker or hadn’t played that much before then and you just thought that maybe poker would make a really good subject.

Brian: Yeah, it’s 180 degrees wrong.

Zach: Okay. Yeah, that’s not surprising. I read so many wrong things online. So based on what you were just saying, I was like, well, that’s got to be wrong. Because it sounds like you were pretty familiar with poker when you decided to write Rounders.

Brian: I’ve written about this before, but when I was eight years old, I was at sleepaway camp. And there’s this word, it doesn’t mean what it sounds like, this word canteen. But it doesn’t mean a canteen you drink out of. Canteen is where you could buy things like candy and stuff. And then your parents would give you money that was your canteen money for the whole summer. I don’t know. Was it $12 or $9? Whatever it was back then. $20. But you had access to that money, but it was for this one purpose and it would be kept in an envelope in this bunk that I was in at camp. A bunch of these dudes played poker with my dad because he had these chips in the house. He had a carousel of chips in the house but he didn’t play poker much back then. More sports betting. But these bunkmates of mine knew how to play and we played and I got cleaned out. I lost my whole canteen money, gone. And it upset me so much that I was like, “I gotta learn what the fuck this game is.” And so I pursued poker a lot and in various ways over a long period. It was in my 20s when… In college, my senior year, every day we ended up playing a lot of hearts. That’s why Hearts got in “Rounders” in that one scene in the jail. But we were playing a lot of hearts, and also poker. And I learned really valuable lessons because this one friend of mine was better. And we played gin a lot but then I went and read some gin books. And when I got better, he stopped playing against me. And I was like, “Oh, that’s amazing. I don’t have that discipline.” You know? He was really good gambler and he was just like, “Oh, Koppelman got better than me at gin, so that’s an activity we’re not doing.” I would not have had that capacity at all back then. I did not have that kind of self-control as a 19-year-old. Not nearly, you know? This is the way the story got completed, I think. I loved poker, and I was in the record business and I got married young and I married the right person. So, a certain kind of activity, if I was on a business trip, was off-limits for me and happily off-limits. But still, there was time. And I found the bike and I found [commers] and I just started going to those places when I was 26 years old, 25, 24. I was in those places all the time. And it was amazing that that existed. David and I had not yet started… So when I was in [commers] and the bike, everytime I was in LA, I would go play. That’s when I started reading poker books.

Then a friend of mine, in the end of 1995– I know the date, December 15th, 1995– I was with a friend and I was telling him how much I love playing poker in LA. I was back in New York. And a guy I work with said, “Well, you know there are these underground clubs in New York.” And I said, “I’ve always heard about it and wanted to go, but I have no contacts or connections so I don’t know.” And he said, “There’s this guy who tangentially is in our business too, but really, he helps manage the Mayfair Club– which is this club on 24th Street– and I can get you in.” That was at a lunch on that day and that night I went. And this part, which is the part that you heard, I go to the Mayfair but not as a screenwriter, I go to the Mayfair because I can’t believe that this exists. I sit down with this guy, Joe Bagels. And the first night, I started first. And the way they spoke, I lost all the money I had. I maxed out my ATM card, like $700 or something. I don’t remember. I brought 400 bucks and then I lost another 350 bucks at the time. I wasn’t going to take credit from them. I wasn’t going to whatever. And I did leave there and call David. By then we’d been talking about trying to find something to write, and I did leave there and say, “I know what the movie we’re going to write.” Because we were already going to write about these two kids. We already had Worm. Worm’s based on a guy I went to college with. They were going to be gamblers of some sort. We already had the scene where the Mike character’s name who’s Matt then goes and finds Worm in a gym because I used to go to the gym in the middle of the night and break in to shoot baskets to clear my head. And that was something we’d always thought about. So we had this idea. But when I went to the poker club, that was when I and Dave were like, “Well, okay, but now we got to really dive in. Who are the characters? What do they want?” That’s when the process started.

Zach: Yes, I wanted to talk a little bit about this blog post I wrote 10-plus years ago about tells in “Rounders” and I’ll just describe it a little bit for people listening. So, everyone knows about the Oreo cookie tell in Rounders; Teddy KGB opening the Oreos indicating he has a strong hand. But there were some other behaviors in “Rounders” that were common tells that weren’t at the center of the plot. In this blog post of mine, I talked about examples of what I’ve referred to as disclaimers, which I later called missdirections in my book, “Verbal Poker Tells”. Basically, these were verbal statements that misdirect attention away from someone’s true reason for doing something. For example, at one point, the main character Mike says, “Yeah, I’m going to go all in because I don’t think you got the spades.” He’s implying he’s going all in mainly because he thinks KGB did not make the flush when actually Mike’s got a very strong hand so he’s misdirecting attention away from the real reason for him going all in. Another way to think about this is that it’s basically Mike Caro’s weak means strong, strong means weak patterns. I don’t know if we mentioned that yet. Mike Caro’s book makes a cameo in “Rounders”. I want to throw that in there too. There were a few more instances of that kind of misdirection in “Rounders”. One thing I was curious about when I wrote that blog post was if you were kind of aware of that at the time and just thought that we need to obviously have them talk in entertaining dramatic ways with each other, you know, to hell with whether that’s common and people might perceive that as a poker tell. Or was it maybe something you thought about afterwards and you’re like, “Oh, that’s actually something that is a common poker tell that happens a lot.” Would you care to share your thoughts on all that?

Brian: Well, I would say, if you go back one step further, why did Mike write about that? Why is that a thing that exists? It’s because it’s the thing people do. Not now. Not in 2024. But in a pre-internet world, people behaved. They just behaved how they behaved. They spoke how they spoke. They tried to gain advantage when they could gain advantage in those settings. And saying something like, “I don’t think you got spades,” as you know, it depends on how many [yardley]. Right? It depends on how many steps away from the idiot I think you are. So he could be trying to communicate to Teddy KGB, it doesn’t matter what you have, man. You could have the flush, I still can beat you because I have a full house. It could be a very sophisticated bluff. That can be a bluff if you know the other person is hip to what you might be doing. Right? Look, the the idea… We had read… I will say, at the time, I was talking to the person who owned the Gamblers bookshop in Vegas all the time and I was reading. I have this collection of books which I’m staring at it now. It’s a giant collection of poker books stuff, many of which are from back men. And so yeah, we were reading all that stuff and figuring out the ways people talked. Also, we were in the Mayfair Club and the Diamond Club and the VFW hall, and writing down shit that people said and watching it. So yes, some of the dialogue is obviously torqued up. Nobody’s said three stacks of high society, not since 1911. But the idea of the ways in which people communicate, the ways in which people signal strength signal strength? I mean, yeah, we were conscious of that, but also conscious of the utility of seeming to signal that you’re revealing a tell when in fact, you’re doing something else. It’s just that Teddy had the one hand that it didn’t matter what the fuck Mike had. Because quads are under the table because Mike has one of each, right? So Teddy had the only hand better than Mike.

Zach: Again, I didn’t want to bother Brian about it during our talk, but I’ll just say that I do think the verbal statements in Rounders that I wrote about in my blog post show up like many standard and reliable common verbal poker tells you’ll find amongst a fairly mediocre player pool. Of course, anything is possible; as Brian says, experienced poker players might say such things in real life; I’m just talking about common patterns. And in this, some of the behaviors are just standard weak-means-strong behaviors – what I call weak-hand-statements in my book Verbal Poker Tells – weak-hand statements are players saying things that weaken their range in various ways, directly or indirectly. You actually don’t find even good players switching this up much —- this pattern for weak-hand statements is quite reliable; surprisingly reliable. 

And the degree of subtlety is a big factor here. When I say that the verbal tells in Rounders are good examples of commonly found verbal tells from bad players, what I mean is that the behaviors are fairly over-the-top and obvious. In the hand we were talking about, the Mike character acted stressed out and said “Time” like he needed more time to think, and then that’s when he said “I don’t think you have the spades” and went all in. Just quite over the top in terms of trying to act weak and uncertain when he had a strong hand. That’s what I was trying to communicate in my blog post; not that such behaviors couldn’t be found from very good players, or couldn’t be switched up, but just that the very unsubtle presentation of them made them seem like the behaviors you’d find from fairly inexperienced players.  

If you’re interested to learn more about why I think that, I’d recommend checking out my book Verbal Poker Tells. A lot of that book actually deals with the concept of weak-hand statements, and the different ways they show up. 

Actually, kind of funny, related to that, there’s a hand from the 2009 WSOP that Matt Damon where he does some very similar over the top behaviors —acting very stressed out and uncertain when he flops a full house. Matt Damon’s behavior in that hand basically, to me, gives away how inexperienced at poker he is – and it reminds me of his character’s behavior in Rounders. If that helps explain it a little better. In the blog post for this episode entry, I’ll include some links to these resources I’ve mentioned. 

Sorry to Brian for all this post-interview disagreement. I didn’t want to hold up our interview too much but I did want to dig into this a bit more because I thought poker players would find it interesting, and because I wanted to defend the ideas in my blog post a bit. Okay back to the talk.

Zach: So, I actually didn’t know how many interviews you have done for your podcast at the moment. I saw that you interviewed more than 400 people and you had so many interesting people in there. I was actually reading some reviews of your podcast people had written and somebody said that they thought that you were maybe one of the best interviewers in the country, just because of how you’ve gotten so many people to talk openly and be vulnerable about their life and these kinds of things. I’m curious, how do you feel about your skills as an interviewer? Have you seen them get a lot better over time since you started that endeavor?

Brian: Here’s a good thing to talk about. I would say I don’t spend that much time in general. I do when I’m weightlifting. But other than that, I spend a lot of time in general in tennis, I guess, or sports. But trying to fix myself at a point in a graph and sort of evaluate that, instead, I would rather say, “Okay, I feel like that interview wasn’t great. Why? I wasn’t curious enough about the person I was interviewing. Next time I should make sure that I’m only interviewing people about whom I have great curiosity. Because when I’m really curious, when I’m really fascinated, the interview is going to be great because it’s going to feel like a conversation and everyone’s going to hear that I can’t believe how lucky I am that I get to engage in this.” And it’s really outwardly directed. It’s really directed. It’s very inward, and then it’s like, “Does the notion of having this conversation fire me up in a way that it’s worth it to put in the work have to put in to do a great job?” That’s really what I’m thinking about. I mean, it really is. I’m just thinking about all the amount of work I have to do. Because I will not phone in an interview, I will not fake the funk. I’ll read the fucking books and I’ll listen to the thing and I’ll watch the thing. So I have to be fascinated by somebody either by their story, their work, the life that they’ve lived, or something they’ve said. And so I would say the most important thing is guest selection. The most important thing of being a good interviewer in a podcast scenario is guest selection. If you have the right guests for you, then the interviews will be great. If you don’t, it’s very hard, then you have to just… Look, in my whole life, I try to put myself in a position where I’m working from a place of curiosity and fascination. I said yes to this because I’m really fascinated by your work and the way you think. So I knew what does matter, I could be on either side of this conversation. It’s a conversation I want to have. I basically say no to some number, like 75% of the podcast requests and beyond podcasts. I mean, I mostly just saying no. Because I’ve gotten to— I didn’t. That wasn’t my policy 10 years ago, but I’m a little tucked down. So I would just rather not do it. I don’t need…

Zach: You need the spark.

Brian: I get very little out of this kind of thing except the engagement with the person I’m talking to.

Zach: To your point. I’ve had that learning, too, where I’ve said I’d interview people for my podcast, mainly they’d be nice. Or because I thought I was doing it for other people, those are the ones that always turn out the worst for me. Like you said, it’s like you’ve got to have that spark and really want to ask some specific questions. Yeah.

Brian: Yeah, totally. Right? You do! You have to feel… You have to feel an engagement. Of course, everyone’s been in a situation where they’ve done something to be kind. And by the way, that’s a really valid thing. But the product won’t be amazing and you got to say to yourself, “Well, sometimes that’s a balancing act.” But I don’t do it. I can’t. I got to a point where I would rather not do anything. I mean, I have to be engaged or it’s not worth it. It’s back to what I love about poker. When I sit at the poker table, I’m never bored. I’ve never been bored at a poker table.

Zach: Always something to watch and observe.

Brian: Yeah, and I don’t understand. I get it. I don’t understand. We all do it. But I’m not on my phone when I’m at the poker table. It’s the same thing. Honestly, in the last six or seven months I’ve become really crazily obsessed with lifting weights and learning about it and figuring it out. And I think one of the things is when you’re doing sets to failure, you truly are forced to be present. You’re engaged in something where you’re trying to improve and you have to bring everything to bear in that moment. You know? And poker done the right way, I think it’s the same thing. Yes, you’re having a conversation. Yes, you’re with your friends. Yes, it’s great. Yes, there are laughs. But can you say alert during that? Can you stay focused? Can you stay curious? Can you stay engaged? Can you keep listening? Can you pick something up? And as you state in your books, you might not pick up a sign for a whole night of poker. You could still win, by the way. You can still play well. And you might not really hear the thing that makes you make a certain move. Or you might even be in— Like, the moment you can really tell somebody has it or doesn’t have it, you might not even be in their fucking head. But you’ll learn it for next time. So, it’s not that different. Everything I do, I try to make it be something that I can have that level of engagement.

Zach: Are you going to write a “Rounders” for weightlifting? Is that a script idea?

Brian: It’s tough. There is actually one. There’s an angle on it. By the way, I mean, talk about subcultures. Dude, that’s a subculture that is so intense. The arguments that people in the world of lifting have with each other about literally… You could get guys calling each other the worst— Smart guys with PhDs calling each other the worst names ever about five to seven reps versus ten to twelve reps. Literally, you could have people devoting hours of podcasts to just downvoting somebody who thinks that a five-cent range is worse than a ten-cent range. It’s amazing. It’s like I had no idea of the words about that until I got into it, you know? No different than starting hand arguments or position arguments. It’s the same thing.

Zach: Do you mind if I ask you about transcendental meditation?

Brian: I’m totally happy. I love talking about it. Yep.

Zach: I know that you’re a big proponent of that and I was wondering, if you explained it to a lay audience, how would you pitch it? What are the benefits that you get from it?

Brian: Like Tim Ferriss says, I think he said something along these lines– I’m paraphrasing, I’m not quoting him– that it might be the thing that is most in common among the guests that he’s had on his show is that they do some form of meditation. I think I started meditating in 2011. And I want to say this succinctly. For me, the benefit is it reduced the physical manifestations of anxiety by something like 80% or 85%.

Zach: Wow.

Brian: One of the things is that when people want to sell stuff, they’ll say it makes your anxiety disappear. And we as human beings go, “Well, that’s bullshit.” Because nothing can. Because we’re humans and we know we’re mortal, so we have anxiety. But it just made the physical manifestations– the stomach or the heart– suddenly quickly. A month in, that stuff just went… The [line] just went way down on it. And that alone is enough. Then clarity of thought, peacefulness, sense of wellbeing. Look, I’m talking about lifting, but I’ve always been someone who exercises a lot. And part of why I started lifting and stuff is because as you get older, if you let yourself stay out of shape and you still play sports really hard, you can just hurt yourself all the time. And if you’re fat like I was, it’s just bad. So I had to start. Then you throw the cardio piece and you’re like, “Well, I got to do the other thing too.” So exercise has always been meditative, too, for me. I can get to that sort of alpha state that they call it, you know? Meditation is 20 minutes. The way I do it, Translated Meditation TM, there’s a book by David Lynch, the great filmmaker, the book is called “Catching the Big Fish” and he talks about it in a way that I find incredibly compelling. But essentially, you’re repeating a nonsense word to yourself quietly in your brain for 20 minutes twice a day. It’s very easy and it’s very calming. I just feel better doing it. I had a lot of questions going in. I had read all the sort of negative things about TM and I was very aware of it, I had very clear rules for myself about the ways in which I would engage. I would go take these lessons and then that’s the extent of my involvement. And it’s been, by the way, the extent. I’ve never gone on some retreat or thing. It’s just that I find this technique useful. And I’m just always after. It’s hard being a person, and so whatever makes being a person a little bit easier, I’ll take it. It goes back to the thing I said about mortality. We understand people are fragile, that means the people you love are fragile. And that stuff scary sometimes. So, anything that’ll help I’m interested in. Exercise is a huge one. Walking, not just as exercise, but walking is really helpful. Journaling is helpful, I think. And I think translated meditation, for me, is just very useful.

Zach: The form of the meditation, is it always the same? So, it’s 20 minutes of repeating the mantra and it doesn’t vary from that?

Brian: But the thing is, when you learn TM, it’s not rigid. You’re not forcing yourself to say this mantra over and over again. You’re allowing this mantra to surface and you’re kind of engaging with it. And then sometimes your thoughts come in. It’s like other meditation you’ve heard of. Your thoughts come in and then your thoughts move out and the mantra resurfaces. It’s just being in that space. And I’ll say I will not play. I do the morning meditation every single day in my life. I haven’t missed one since 2011. And I’d say I do the one in the afternoon 70% or 80% of the time, depends on the period. Right now I’m in a period of time where I’m doing it every day, but sometimes life makes it hard to the second one. But I will never play poker at night without doing this. Never. It’s a zero for me. Maybe I did it twice. And I just know. Like, I will meditate this afternoon before I go play poker tonight, for sure. And that will be useful. It will reset me in a way. It doesn’t mean I’m going to win, by the way. I could still lose.

Zach: And you said it’s something you say internally, you don’t say it out loud? Is that right?

Brian: Correct. You never say it out loud.

Zach: Is your mantra a secret? Or can you say what it is?

Brian: No, you don’t say what it is. And the reason is, you don’t want to attach anything to it. Really it’s a word sound noise. You don’t want to attach someone’s reaction. You don’t want to attach that moment. It really is just something to break the cycle of the pattern of thoughts.

Zach: You don’t want association.

Brian: No, you don’t want any. And no one knows it. In fact, because it’s like some state secret. It’s not special, it’s just because it keeps it pristine.

Zach: Do you have your own thoughts on what the mechanism is by how it helps you? Is it basically like… Because you said these other thoughts come in and you basically are able to kind of brush them aside, do you think it kind of sets you up to be more easily able to brush aside things?

Brian: Yeah, I don’t know. I was reading a book– this is not translated, this is a way to get to the answer– I was reading a book by Thich Nhat Hanh, he’s this amazing Buddhist. He had this phrase that he said he repeated to himself and he found it very useful. And I’ve done this not as TM, because it’s not TM, but I’ve done this sometimes to go to bed at night if I somehow am not able to fall asleep and my thoughts racing. He says, “I am not my body. I’m not even my mind.” By repeating that to himself, not out loud, it’s a reminder in a way that the thoughts you think aren’t necessarily valid. We all have thought things that we didn’t put into action or that turned out to be wrong, right? So just reminding yourself, yeah, you might feel a twinge in your knee, but you are not the twinge in your knee. It’s useful. Anything to create a tiny bit of separation from the thoughts that kind of own us most of the time and our essential nature, anyway that we can sort of separate those slightly, I think has tremendous benefit. And I think TM, though I don’t know, I really don’t know the answer to this, but what it feels like to me is that there’s probably a cycle of counterproductive thoughts that we all have. Who knows where they’re from? Who knows when we took them on? Whether they’re worries, fears, self-criticism, whatever the thing is, the mantra has a way of like if that thing is a circle that’s just going and going, maybe the mantra just kind of takes us somewhere else away from that and breaks it so that you have a minute to just have some peace.

Zach: Yeah, that makes sense. It’s like breaking the rumination or the ruts that we get into our normal—

Brian: Yeah, exactly right. Ruts. People should look at— I mean, there’s a lot of EEG studies and stuff, brainwave studies, and they’re doing more and more. There’s a lot of science now on this question. I was even reading recently… Recently, I put into two different AI engines a bunch of questions about meditation and the various forms, and about what the science said. And I was really prepared to be told that it’s all been debunked, but it just hasn’t been. The science really stands up for its benefits and you can just find that out. That’s just out there, people looking at the brainwaves and stuff.

Zach: Yeah. And like you said, there’s some understandable mechanisms by which you can see it helping you. And it’s now like some things you hear about you’re like, “That makes no sense.” You can see the logic there. Yeah. Well, it’s been great talking to you. It’s a big honor. I’ve always enjoyed your work, I always look forward to what you’re working on next. So, thanks a lot for talking to me.

Brian: Thank you. And as I said at the beginning, and I mean it, your work is valuable. I’m really glad that you’re doing it. I often wish you were just sitting next to me at a poker table so you could tell me what the fuck was going on, man, when I can’t figure it out for myself. [Zach chuckles]

Zach: Well, thanks, Brian.

Zach: All right, take care.

Zach: That was a talk with screenwriter, producer, and director, Brian Koppelman. Brian is also the host of the podcast The Moment. You can learn more about him at https://briankoppelman.com

If you’re a poker player and enjoyed this talk, you might like some other poker related talks I’ve done for this podcast; you can find a compilation of all the game and sports related episodes on my site PeopleWhoReadPeople.com  And if you want to learn more about my poker tells work, check out my site readingpokertells.com. 

Thanks for listening.

Categories
podcast

How a pro poker player reads tells, with Dara O’Kearney

A talk with professional poker player Dara O’Kearney on the subject of poker tells (aka, behavioral patterns in poker). Dara is the co-host of The Chip Race, one of the most popular poker podcasts, and the author of several books, including GTO Poker Simplified. We talk about: the importance of poker tells compared to strategy; how Dara’s views on tells have changed over time; some ways poker players can get info from opponents (e.g., insulting them or being nice to them); some poker hands where opponent behaviors played a role in a decision. 

This is a reshare of a 2021 episode. For more details about topics discussed, see the original post.

Episode details:

Categories
podcast

Tips on interrogating people for information and confessions, with David Zulawski

A talk with David Zulawski, who’s an expert in interrogation and interview techniques, the cofounder of Wicklander Zulawski and Associates, and the author of Practical Aspects of Interview and Interrogation.

Topics discussed include: Why is the non-confrontational, rapport-focused technique he recommends the best one? Why is it important to downplay the significance of a crime? Why is it important to try to prevent someone from denying the crime/accusation?  Why is it important to not tell a suspect all the evidence you have against them? What are some behavioral clues a suspect is lying or telling the truth?

Episode links:

This is a reshare of a 2018 talk. For more details about this talk and a transcript, see the original post.

Categories
podcast

Analyzing behavior and motivations in the Robbi Jade Lew poker hand, with Yakov Hirsch

This is a talk with professional poker player Yakov Hirsch about the well known high-stakes poker incident where amateur Robbi Jade Lew was accused of cheating by professional player Garrett Adelstein. We give our takes on the hand, and the overall situation, and we talk about Robbi’s possible motivations and thought processes during this hand, and also about our reads on what her behavior might indicate about her thinking.

This talk is only available on YouTube because of the references to visuals:

Related references:

Categories
podcast

“You want me to have cognitive empathy for Trump?!”: a talk with Yakov Hirsch

A talk about trying to understand Trump’s anger at the liberal-leaning news media and how that relates to American polarization. This is from a video talk I had with Yakov Hirsch (twitter.com/yakovhirsch) in November of 2023 (the first part of this talk is here). A transcript is below.

Other topics discussed include: Trump-Russia media coverage; Americans’ polarized views of Trump; the importance of trying to understand others’ views, even people we perceive as very wrong and dangerous; the importance of cognitive empathy; the seemingly widespread lack of empathy these days; and American polarization and conflict dynamics.

Episode links:

Resources related to or mentioned in this talk:

TRANSCRIPT

Zach Elwood: Hello, and welcome to the People Who Read People podcast. I’m Zachary Elwood. This is a podcast aimed at better understanding other people, and better understanding ourselves. You can learn more about it at peoplewhoreadpeople.com. What you’re watching now is a second part of a talk I had with Yakov Hirsch in late November of 2023. I separated that talk into three parts. The first one was focused on the Middle East conflict and anti-Semitism and I’ve already shared that episode. The one you’re watching now is about Trump and American polarization. In this talk, we mostly focus on Trump and his high animosity relationship with the media, and the divergent polarized views that Americans can have of Trump. 

If you’re listening to this on audio, just note that this was a talk Yakov and I had on video. So if you want to watch the video, head over to my YouTube channel. That will also help explain why it seems a bit more rough and informal than usual. I didn’t edit our talk as I usually do for the audio episodes. As you’ll see, Yakov is someone like myself who tries his best to get into the heads of other people to understand what the reasons are for their actions. He attempts to have empathy for them. And he’s committed to doing this even for people he very much disagrees with, or even for people he thinks are doing harm and are dangerous. This is a similar underlying thread in both Yakov and I’s work, the idea that you can try to understand the more rational and understandable and human reasons for people’s behaviors, even while thinking they’re very wrong. And I think for many people, there can be a perception that trying to reach those understandings and having an empathy is naivete and weakness, whereas I see doing such things as a great strength. When you try to do such things, you’ll be less likely to amplify a conflict and make it worse. And I think taking such approaches less obviously makes it more likely you’ll actually be able to achieve your own goals. 

This talk may be a challenging one for some people. There can be a feeling like you’re asking me to try to have empathy for Trump. He’s nuts and dangerous. And I get that, it’s a challenging thing for me too. I sometimes have those feelings, too. It’s like, am I being the sucker here. But I think there’s something very important in that difficulty. All around us, we can see how conflict grows worse by people giving up on understanding other people’s narratives and views. They write those people off, they see them as objects or as evil. People cease to care how their own actions and ways of speaking can help drive other people’s aggressive and divisive behaviors. For example, in this specific case, it’s important to see how aggressive and biased responses to Trump and Trump voters are a big part of what drives support for Trump. 

If we want things to get better, we must be willing to try to understand other people, even when that’s painful and challenging, and even when it makes us feel kind of gross inside. If you’d like to learn more about the American polarization problem, you might check out my book, “Defusing American Anger.” You can learn more about that at american-anger.com or you can sign up for my Substack newsletter about polarization. You can find that link linked to that on my site, also at american-anger.com. I also have an excerpt from my book “Defusing American Anger” on there that’s specifically about our distorted and polarized perceptions of Trump. You can find that in the book excerpts section on the site. Okay, here’s the talk with Yakov Hirsch. Note that this video starts out with Yakov and I in the middle of talking about the Middle East conflict, and that’s because this is the second part of the talk we had leading into us talking about Trump.

Yakov Hirsch: You have to think of Israel’s perspective because what happened to them is the most terrible thing that can happen to a country. If it happens to any other country, they would do the same thing as Israel. But here’s the issue. They are living every day with the story, whereas the rest of the world, they saw the story and most people said, “Oh my God, that’s so horrible.” But at some point, they are on to the new story. And the new story is every day innocents dying and Israel doing what they’re doing. Meanwhile, in Israel, when they look at their world, they say, “Didn’t you see what happened to us?” That’s what Bari Weiss said at some point. The people are celebrating Jewish death. Right? Anyone who’s demonstrating against the war is celebrating Jewish death. Because don’t you remember what happened to us? That you don’t empathize with what happened to us and the whole narrative that they have— their whole ideology— if you don’t agree that ideology is the real world, that makes you on the side of Hamas. Right? That’s our situation and everyone chooses to fight it differently. I mean, you have all these depolarization things, but look what you’re up against— people who have ideologies, and they’re saying it’s political science. They’re not saying this is my politics, they’re saying this is the truth about the world, and more evidence and more evidence and more evidence. Right?

Zach: Yeah, and maybe that’s a good point to segue because yeah, the more I’ve looked into the liberal academic work around the claims of high amounts of racism amongst conservatives and Trump voters, a lot of that work is just so weak to me. And I’m not the only person that says that. Musa al-Gharbi, an academic, wrote a great paper called “Race and the Race for the White House” that examined some of the really bad, and frankly, just kind of amazingly bad to me academic work that was used to take the worst possible framing of what this data says about what Conservatives and what Trump voters believe. And I was actually kind of astounded because those are the things that were used to then paint this picture. They were like the foundation of what journalists would point to or pundits would point to or Democrat politicians would point to build their case of like, this is the horrible White supremacist and bigots that we’re up against, you know? It was almost just taken as a fact in some very influential quarters that these things were true. But then you go look at the data that the things are built on and it’s just such bad academic work. For example, the book that got a lot of attention was “Strangers in Their Own Land” which was kind of the sociological examination of Louisiana Trump voters or Conservatives in general. But as Musa al-Gharbi pointed out in his work, people held this up as like saying a lot of significant things about Conservatives in general, whereas, actually, it was just examining a few people in the most deep red place in America, so, of course, you’re going to find the more extreme narratives there. And then, even within that, it seemed like the author, Hochschild– I think was the name– was taking the most pessimistic interpretations even within that framing just to say but these are the pieces of workbooks or academic work that are used to build this narrative that these people are basically evil, you know, in a similar way that I would say that happens in other conflicts or happens with Palestinians or… I don’t know if you have any thoughts on that.

Yakov: Yes. I mean, this is… Again, its ideology. This quote ‘academic’, it’s an ideology. Meaning that he has this idea and he could muster whatever evidence he wants and then he writes this thing. And the people with this ideology of Whites are racist, you just keep on accumulating to people who are receptive for whatever victimhood or whatever it is. For whatever reason that you’re receptive to this, you are masking this data. And everyone’s like, “Yeah, of course, it’s obvious already.” Right? It’s obvious. Now, think about the people who do the depolarization work. What do they do? They bring people and human beings together. Ideologies are about ideas. Ideology says, “You see those people? This is what they believe.” Depolarization is you put people together and they like, “Oh, you have twins too? Oh, my God, I have twins! What is—” It’s human beings, right? They’re not ideological. But these people are telling you, “No, everyone’s ideological. All the White people out there.” Each side is saying the other side is the one that’s ideological. But basically, everyone is less ideological than the people who are saying.

Zach: Right. Exactly.

Yakov: They’re the ones who are ideological, not the people they’re talking about.

Zach: Yeah, and what comes to mind there… I actually wanted to write a piece about the complex narratives that people on both sides of the American polarization, the complex pessimistic narratives that people build. For example, you have Christopher Rufo who wrote this book about the creeping malicious Marxism that was on the Left. He painted this portrait of “Oh, this stuff comes from these very bad people back in the day, and it’s all just this narrative that’s come forward into our time, you know? In the same way that some liberals do with the more pessimistic White supremacist framings. But Rufo and other people are building this narrative of those people that you see who have those beliefs on the college campuses, deep in their heart, they want to destroy tradition and they want to create this Marxist wonderland or whatever he says. I haven’t read his book but I just read the summaries, but it’s the same kind of trying to reach for this most pessimistic narrative about who these people on this other side is. And that’s just the nature of what conflict does to people. It makes us uncurious, it makes us unempathetic, and it makes us filter for the reality that we want to see about the other side. Yeah.

Yakov: Now think of Bernie Sanders when he ran in 2016. Bernie Sanders, this is very interesting, because Bernie Sanders is not ideological. Right? He doesn’t go with it giving speeches about this side. No. He’s saying, “All the people are in this together. Right? Your problem, you have nothing to do with this person across the country, but you’re both American and we should cut tack.” Whatever his solution is, he wasn’t ideological. And someone like him is the solution. Some magnetic politician. Because if you look at the people who tried to destroy Bernie Sanders, I’m not talking about… I’m talking to the idea people. The people who are the most ideological and need these ideological battles, right? This is how Conservatives got into MSNBC because they’re very good at waging ideological war. They wage. And if you look at those people, look at what they wrote about Bernie Sanders. The venom, the hatred, it’s because he’s not fighting the fight that they think needs to be fought. So these ideas are very, very important when you’re trying to make sense of politics.

Zach: You’ll now be hearing an ad. I don’t endorse these ads, and I encourage you to remain skeptical of all ads.

[ad plays]

Zach: Yeah. And interestingly from the depolarization angle too, a point I often bring up is a lot of liberals don’t know that Bernie Sanders was very anti-immigration for most of his career up until recently. He called illegal immigration like lax immigration laws a Koch brothers scheme because he thought that using cheap labor were ways that people with money got more money. And and a lot of liberals don’t know that, but I like to reference it as an argument to say well, you presumably don’t think Bernie Sanders is racist for his… You know, he has a very liberal background for his stances on immigration. And I’d like to make that point to say, well, if you can see how that doesn’t require racism to have those views, maybe you can be a little bit more empathetic to the Conservatives who have those views.

Yakov: Again, no hate. Think about that. Every politician. But Biden’s talking about hate. Hate, hate, hate. Every politician is hate! Bernie Sanders, no hate. Right?

Zach: I did really like him the more I’ve read about him and learned about him. Yeah, I like his approach and his way of disagreeing with people basically. So yeah, maybe we can switch to Trump himself. Because one of the things I wanted to talk to you about, the main thing was your thoughts, you know, basically having cognitive empathy for Trump even as– I’ll give the usual disclaimer– I think he’s a very narcissistic and dangerous person in his narcissism. And I thought that since I read an early book, “Trumped!” which is about his Atlantic City days written by a high-level casino executive that showcased Trump’s personality flaws being present way back in the ’80s and being responsible for his Atlantic City casino failures. But all that said, I think he’s very badly narcissistic. But I also agree with some of the things you and I have talked about, which was there are some really understandable reasons for why Trump behaved as he did, including having legitimate grievances with how the media treated him. Maybe you can talk a little bit about that.

Yakov: Yes. In February 2017, Trump gave a news conference, which I believe any historian who wants to really understand what happened here, if they were to watch that news conference, it would be eye-opening. Because in this news conference, Trump was totally authentic, was being himself, and if you’re able to get by the judging and if you’re able to look at Trump and be a political scientist, if you could imagine being Trump to really understand what’s happening, our journalists, their job should be to look at that and say, “Oh, this is what Trump thinks. This is what Trump feels about that. He got worked up when he was talking about that,” so people understand what’s going on in Trump’s head. But the audience that wasn’t, they don’t even think their job was that. Their job was to condemn and to say how awful he was, right? So, the whole media attitude towards Trump, whatever he is, we’re not judging. Right? Whatever. He could be the worst person in the world we’re trying to understand. So this news conference is so easy to see what Trump is saying. We’re getting his opinion. And when you listen to his opinion, and that’s when we both saw this, it was like Trump knows he’s nothing to Russia. You just look at him and it’s so obvious that he’s telling the quote, truth. Right? And we’ve all become so ideological that when you look at Trump, you can’t even… It’s just like, “Trump, I hate you!” You can’t even think of his perspective. But then you understand the whole world. If we can see that image, right?

Zach: I want to play a few minutes of that because you drawing attention to that, I honestly had not watched much long-form press conferences. Most of my awareness of that was in short forms, but you got me to watch most of this, which is like a pretty long thing. It was an hour and a half or something. And some of the things that stood out to me were, A, I’ve written about the bad and irresponsible press coverage of the Trump-Russia stuff. And people who are curious about that, I’ll put links in the description for this. But there’s many even progressive people that have written about the quite bad press coverage and the way politicians spoke as if it was like a certainty that Trump had colluded with Russia and these kinds of things. And Glenn Greenwald wrote a good article. No matter what you think of Glenn Greenwald, I’m not a big fan because I find him very polarizing, but he had written a really good examination of just really bad Trump-Russia mainstream press coverage. So you drew my attention to this press conference, which I agree was very interesting.

A quick note here, I was initially thinking of adding in some footage from the 2017 press conference that we were referencing here. Instead, I’m just going to include some links to that video in the entry for this episode on my site, peoplewhoreadpeople.com. I think Yakov is right in that that was one of the more interesting press conferences from Trump’s administration, and seeing how he talked about the Trump Russia coverage and understanding his relationship with the media. Okay, back to the talk.

The things that stood out to me were he was much more eloquent than I remember him being and I think part of that is, you know, my perception of that whole relationship him with the press or him with liberals in general was that he became increasingly both angry and mad, and I think, too, by the interaction. It was like a mutually rage-amplifying relationship, I felt like. Because, as you say, Matt Taibbi wrote a book, “Hate Inc”, which examined some of the liberal inclinations to push back on. They were like, “We’re not going to take this. We’ve got to be even more aggressive with our approach, you know? That was our failure or something.” But this kind of mutual radicalization, that struck me. Because, as you say, he struck me as… Even with some of the insults he would throw, he struck me as somebody trying to reach out to them and say, “Look, you’re being very unfair to me. If you did a better job, I would be your biggest fan.”

Yakov: He says let’s not fight. I just want to bring up one of the things we’re trying to… Think about what he said. He said Hillary got questions before one of the debates. Right? And he hit the press. “Can you imagine if I would have gotten questions before the debate?” If let’s say it turns out Trump got it and somehow some guy gave him the result, and think about how he sees the world, nothing happened. It wasn’t even a story. Right? So when he presents that, he doesn’t get an answer. And it’s true he’s right about it. So he keeps on making this argument to show that his view of the world is the accurate one. And it is. One of the things he said is accurate.

Zach: Yeah, it’s understandable. And I think it’s very important to see that.

Yakov: You can’t understand Trump. Sorry, you can’t understand Trump without understanding all the things he knows to be true. And now we have a very different Trump from the one that’s 2016. That’s a very big problem.

Zach: Right. He’s gone down this path, which I think to your point, it’s like you have to be willing to examine how he went down that path. It’s important to understand that too. And I think what the us-versus-them feelings or narratives do to us is like… I mean, you talk about this stuff to some liberal people and they just have no curiosity about any of that aspect. It’s just like, “We know he’s bad. The voters are dangerous, we know January 6th happened. We’re not curious about this interplay and the relationship of how these things play out.” And it’s really the lack of curiosity about the dynamics that gets me.

Yakov: So if we’re trying to understand truth, again, we would go to the Trump voters and we’d interview all of them. “What do you like how he’s on trial? What do you think of that?” And we would be able to come up with an explanation. These are the main reasons why Trump voters still like Trump. And what I believe is it would be very different from the people who are saying this is what they believe. And we have to– just from what we’re speaking about here– imagine those Trump voters who are watching that video which we both watched and they’re like, “Yeah, look, he’s making sense. He doesn’t… Look, it’s the media!” Everything Trump says is quote, true. And they’re not even responding. And as we both know, some Columbia journalism reviewed this big project, which was an ex-New York Times journalist who wrote the war against the war against Trump, which compiles all this misinformation. So this happened in the real world, and you didn’t have big discussions in magazines saying let’s talk about this. They ignored it. So what does this mean? The media is playing politics, but they’re claiming their political science. In other words, they’re talking to a Trump voter, “How could you vote for someone…” You know, these moral arguments. But no, you’re political. You have your own reasons. Whatever it is, you’re not objective. And they see that. So of course, it’s totally understandable to be like, “Yeah, I don’t care. Of course, I’m on Trump’s side in this fight.”

Zach: Yeah, exactly. I think that’s the really important thing. In conflict, such an important thing is understanding how so much of support for Trump or support for a leader in a conflict is about your anger at the other side. It’s not necessarily or not even often probably about really liking that person, it’s more like that person represents the fight against what you dislike on the other side. And the case of the pretty bad coverage and framings and punditry around Trump Russia stuff or Trump’s racism or his voters’ racism, all that stuff is sufficient to me to understand what bothers people. You can understand the animosity, to me, just based on those things, like examining those things and seeing why people are so angry. And for people curious about this, I will include, like a lot of resources, including resources by progressives or people that are not fans of Trump– like, they were very much scared of Trump, but who have examined these issues. But I think for a lot of people, that’s hard to… They don’t really want to see those things.

Yakov: Let me give you an example of the right way to cover Trump, the responsible way which should have been done in 2016. At some point, Trump said– I forgot what court case it was, but it was a Mexican judge. And he said that Mexican judge can’t be honest or something like that, he’s going to be biased. Now, if you want to make a case against Trump, if you want to make a case to the American people, you’d say, “Hey, don’t you understand that we can’t have a president who says this person is not fair because of the race?” Imagine everyone listening to him, they go to court, they don’t like the… It’s like, no, he believes that because of… So, no matter what we think of Trump, we cannot have a president who says this judge is not fair because he’s a Mexican. Right? That should be enough. Whatever the opposition is to this President, this is what… That eliminates—

Zach: There’s plenty of legitimate things to focus on without taking the worst possible interpretation of everything.

Yakov: It’s just making fun of ridiculing him. I mean, it’s just absurd what’s happening.

Zach: Or things like him telling Congress people born in this country to go back to their countries. That’s objectively bad. We don’t need to reach for all these other interpretations. Maybe I’ll just put in a video clip of the Trump conference later just so people can see a little bit of it. I don’t think we need to play it. But I’ll just play a little bit and if people are interested, I think they’ll watch more. So yeah, we can skip that. But let’s see, I’m going to get my notes here.

Yakov: I mean, think about what we’re facing, the challenge we’re facing. On the one side, the media or however you want to call them, Washington or whatever, I don’t know the right words, they see Trump is being put on trial, he’s the most popular, it looks like he’s going to be the nominee, right? And all of these people believe that this is the end of democracy, and therefore, their reporting and their takes on everything is it’s the end of democracy. And the other side Trump’s going to be taunting the media. “Haha, you know what I’m going to do when I become President? I’m going to put you all in jail. Haha.”

Zach: This just ramps up more and more. Yeah.

Yakov: So, like I said, they’re experiencing the world in different ways. And who’s supposed to be the responsible one? The media is supposed to be the responsible one. Instead, they’re more ideological than Trump. That’s the secret. In 2016, Trump didn’t come here white nationalist. He was not ideological. When you listen to him when he got to work, he really wanted to quote, “Make America great.” Right? He was proud. If you look at his interaction, think about every day he’d go to work, get things done, he’d go home, he’d go to his bedroom, he’d turn on CNN and be like, “No, that’s not what happened. That’s a lie.” Right? And he’d throw the remote at the TV.

Zach: Yeah. Speaking of worst-case interpretations, like the whole thing about interpreting ‘Make America Great Again’ slogan as an obviously racist slogan, yet when you look into that history, it’s like both Hillary Clinton and Bill Clinton used it at least once in some of their campaigns. There’s examples of that. And it’s a very easy-to-understand slogan because most people would interpret it, or I think most Trump voters are interpreting it as like, “There was a time when we had many more jobs and the main streets weren’t decimated and small towns were decimated.” But to reach for this ultra-pessimistic interpretation of like, “Oh, they just want a time when White people had more control.” And that’s the very pessimistic—

Yakov: As soon as this became the approach to Trump in 2016 by the media, what we have now became inevitable. Inevitable. Because you have each side interpreting the weight differently, and it keeps adding up. And here we are. Right?

Zach: The very nature of conflict. Yeah. It ramps up insults, leads to insults, threats, perceived threats—

Yakov: That’s the thing. Each side becomes more ideological. They keep on collecting more things that they’re right about.

Zach: Right. Yeah, that’s what led to things like people writing as if the January 6th event was a White supremacist event. People would write about it as if it was clearly evidently just about a White supremacist overthrow of the government, when you can look at the pictures of the people there and there’s clearly a significant number of racial minority Trump voters, and all it takes to be at that event is a belief that the election is being stolen. And if the President is telling you the election is stolen, a lot of people are going to believe that. It doesn’t require any more—

Yakov: January 6th is a perfect example because it’s a fight about meaning. What does this event mean? And one side tells you what it means and they didn’t stop telling you what it means. Right? But I don’t think political science, if they were to interview every person and find out why you would want to hurt anyone, the report they’d come back with is very different from the report of the media. In fact, Jeffrey Goldberg of The Atlantic, he spoke to someone on that march, and what did this person tell him? What did he quote? He said this person said the worst White nationalist things imaginable. That’s the thing. These people, ideologues, this is to help their interpretation. So it’s a big problem to understand reality.

Zach: We live in a big country. That’s what I often emphasize. It’s like, you know we have 330 million people in this country, you can’t just pick out pieces of information and build a simplistic narrative in such a complex world, you know? Yeah. Okay. Getting back to one thing you and I talked about was both you and I had an early read in 2017 that the Trump Russia stuff wasn’t going to amount to stuff. And I didn’t go on record on that but it was something that was early in my mind and it was based on the fact that… It kind of relates to the poker tells stuff where one of the most reliable tells in poker is if somebody’s making a big bet and they’re just very relaxed and don’t have anything to and they’re just very effusive and are willing to talk about the hand and they’re willing to talk about what they have, those are all really good signs that they’re relaxed and are value betting. They’re not bluffing, right? In a similar way, not to say that this is a hundred percent or anything, but when I saw Trump talking about the Trump Russia stuff in such an effusive way and just went on for long stretches of time about it, even like him saying that thing of in 2016 before he was elected where he’s kind of kidding around things where he’s like, “Russia, if you have those Hillary Clinton emails…” I think he initially said, “Russia or China or anybody, if you have the emails, send them to me,” kind of in a mocking way. And then he later repeated, like, “Russia, if you have them, I’d like to get them.” That read to me like the other behaviors as this is not a guy who was trying to hide associations with Russia. Because even if you think Trump’s a lunatic, it just would be very unusual, in my opinion, for somebody to be completely relaxed talking about Russia. And including in the press conference that we were referencing earlier, he just seemed very genuine to me about talking about Russia talking about, “Hey, I have no involvement over there, I own no businesses blah, blah, blah.” When people would talk about, “Oh, this Trump Russia thing is going to expose so many things,” I was like, “I really don’t think that’s going to happen.” Sure, maybe I could be wrong. Obviously, these things aren’t foolproof, but that was my read of the situation.

Yakov: The question is, what is he… We’re curious about what is he thinking. What was he thinking when he said that? And if you just open your eyes, you see he’s thinking it. He’s making a joke. He’s ridiculing the whole thing. That’s all we need to know. You can’t have a take, “No, he’s sending messages.” No, you just look at him. For instance, I’ll give an example that the audience should understand. In an interrogation when police interrogate suspects, if you have 20 years of interrogation, and if a woman gets killed and you bring the husband there and you start asking the husband questions, if the husband acts a certain way when you ask him where he was that morning and starts going off, “At 20 minutes, I went there and stopped and it was 7-Eleven,” they know from experience, people who do that are 98.7% guilty. Because a normal person would be like, “Why… You think I did it?” All of that. So, think about that as a tell. If you’re paying attention, you’ll say no, this person wouldn’t do that if this was the case. So poker, when you’re sitting and playing hundreds of hours on you see the same thing over and over and over, you can’t help but say, oh, when someone does that, it means that.” Now, of course, you have to correct it. Anyhow…

Zach: Yeah, a great example that was, you know, these are all just anecdotal but the real power is in the patterns of them. But like Chris Watts, you know, he killed his wife and children and you watch that footage of him interacting with the cops and he’s just really cagey and doesn’t say much because he’s afraid of, you know, how can my words be interpreted? But somebody who isn’t afraid of being caught in anything, they’ll talk about anything. And people have disagreed with me about this. I had someone I know write to me and say, “But Trump’s a sociopath. He’s an extreme narcissist. You can’t take those normal things.” And I’m like, “I think you can, actually.” Because it wasn’t like… Maybe if Trump was already charged in a court of law or something and had nothing to lose, he would behave abnormally. But everybody has something to lose. That’s the nature of bluffing too. You have something to lose so it kind of exerts an influence to act in certain ways. So if Trump had been colluding with Russia, it’s pretty unlikely to me that he would be able to speak so freely about these things, because he had to be worrying about like, “Well, how are people going to interpret this? What are they going to find? What information are they going to find in how I word this?” But the fact that he just spoke so loosely and the fact that with him doing the thing about like, “Hey, Russia, if you have Hillary Clinton’s emails…” some people interpret that as if he’s making a message to them. Like, if you were colluding with Russia, you wouldn’t have to put it on live TV for everyone to see. That’d be the last thing you would want to do if you were colluding with Russia because you wouldn’t want to draw attention to the fact that you were colluding with Russia, right? You would do it with a back channel. To me, it was the complete opposite of what people were filtering it through their lens of how can I make this fit my view of Trump and my extremely negative view of Trump.

Yakov: Here’s the secret, Trump is transparent. Every other president you ever interviewed, you didn’t know what they were thinking. Basically, if you pay attention, Trump is transparent. Just look at him, and he tells you what’s going on.

Zach: Another example– and for people interested in this, I have a whole chapter in my book where I go through the extremely pessimistic interpretations of things that are top of people’s mind for the horrible things Trump has said like Mexicans rapists thing, or the other example was in one of the debates with Biden. He said something like… They were like, “What do you think of the Proud Boys?” And he was like, “Proud Boys stand by.” But to me, I spent a lot of time interpreting people’s language and I wrote a whole book on verbal poker tells. To me, that stood out as no, he was basically just trying to not give points to people who want to paint Proud Boys as a significant problem and he’s basically trying to say, “Proud Boys, let the police do their work.” He was basically trying to… The more important part of his statement was stand back or whatever and then he just said stand by, but people interpret that as if he was sending some military command to them. And I’m like that’s the most pessimistic way to interpret what happened, as if Trump is some great communicator that he planned ahead to send this secret message to these people, when we know he just speaks off the cuff and speaks really loosely.

Yakov: Think about what he said. “I am the least racist and anti-Semitic person in the world.” Right? So he said those things. Now, let’s imagine what did Trump mean when he said that. In his mind, there’s this African American who brings his car in a certain time, he gives him this amount of money for it. Basically, he doesn’t see someone and think negative thoughts because of their race. This is the same thing with Jews. He doesn’t think like that. So this is the way he says it. Like, “What are you talking about?” Right? And the responses, what do you mean that…

Zach: I won’t go that far. I think he—

Yakov: Listen, I said what he said about the Mexican.

Zach: Yeah, yeah, yeah.

Yakov: That’s the most racist thing in the world. I’m just saying to think what he… Of course, he’s not right. But when he says it, what does he mean? You have to understand is he just crazy? [inaudible]

Zach: I don’t want to defend him too much because I do think he is, in some sense, a bit crazy. Because you read this book “Trumped!” and it’s like he didn’t have any memory about things he would do because I think he’s just such a narcissist. And there was a valid thing in there about him making that statement about Black people being lazy, which I think was a valid thing. But to the point that we’re making, though, it’s like you can believe all those things and still think that a lot of stuff— [crosstalk]

Yakov: I have no idea whatever the evidence is about him, I have no idea how racist he is. I’m just saying—

Zach: Yeah, we’re more focused… The thing I focus on is the way people, no matter what they think of Trump, is the way they try to act as if like, “Well, clearly, Trump voters must see the horrible things that I see about him too.” That’s the other very bad conflict thing where people assume that because I think this person is horrible or whatever I think of them, then therefore, I can judge these people. Whereas those people have a completely different view of that person and just do not see the same world, you know?

Yakov: If you look at which journalists are popular, they are the ones who are condemning and judging and having a moral crusade, right? And your side, you love moral crusades. It’s very good to indict the other side. But that’s the end of the world, right? Because this is not what’s really happening, but every day, it’s like, “Oh, my—” Think about, just as an example, Republican politicians and how they should behave towards Trump. So, you have these journalists saying, “Oh, my God, this person. If he doesn’t do this, he has to…” You have to think about their perspective, even if they don’t like Trump and they’re forced and whatever, right? But there’s nothing like that.

Zach: Yeah, totally. That’s hugely important, too. It’s like people interpreting, you know, Republicans not speaking up in the worst possible ways. It’s like, “They must be fully on board with everything he’s saying,” or the worst possible interpretations. Whereas there’s much more mundane explanations in the same way you can imagine if there was a Democrat who was doing extreme things, Democrats wouldn’t want to talk about that because they wouldn’t want to give points to the other side and these kinds of things. And also, some Republicans are presumably waiting for the madness to die down and they don’t want to get involved in it, and maybe they’re like, “Some of this will go away, hopefully.” So that there’s more generous interpretations of it. Yeah.

Yakov: Right, because they’re about ideas. And they match up human behavior and say, “Oh, you see?” So when you think about people as people, you try to—

Zach: Figure them out. Yeah.

Yakov: Different story, right? This is going to be a problem.

Zach: Yeah, for sure. It’s getting worse. Seems like it’s getting worse on social media.

Yakov: I don’t know how we’re going to survive the next year.

Zach: Honestly, people think I’m very pessimistic, but I don’t think humanity will survive for a couple more decades or three. Because we’re going to have bigger and bigger weapons, it seems like all the countries are becoming more polarized. The polarization, to me, is the existential threat because we’re going to have people that can make manmade diseases in their basements and stuff, you know? This kind of stuff. So I just think people that act like this is some side problem, to me, it’s like this failure of empathy, and how we behave in conflicts is the main course to me.

Yakov: Because think about what the media is telling every US citizen. “Which side are you on?” This is what they’re presenting to every American. Whose side are you on? So, this has been presented. They’re not interested. They just want to bring home food for their family. “No, which side are you on? Are you going to vote for a president who did this?” This is a big problem.

Zach: That was the second part of a talk that I had with Yakov Hirsch in November of 2023. One thing I meant to talk about in this talk but didn’t get around to was something that I think is very important for understanding Trump’s personality and the way he behaves. Trump simply doesn’t want to do what other people want to tell him to do. If someone tells him you should do this or you must do this, he won’t want to do it. I think that personality trait alone helps account for so many of the interactions he’s had with the press and other people where people pressure him and he acts avoidant and stubborn. For people who’d like to understand Trump’s personality, I highly recommend the 1991 book, “Trumped!” which was written by John O’Donnell. It’s a very good book for understanding long-term personality aspects of Trump that go back to his Atlantic City casino days. For example, the book talks about his extremely poor memory, his narcissistic traits, his unreasonable fits of rage, his tendency to pit his underlings against each other to make them try to win his favor, and other things. It’s just a very good and well-written book, and it was written by one of Trump’s high-level casino executives. John O’Donnell said he wrote that book out of a desire to let other people know what Trump was really like.

This has been the People Who Read People podcast with me, Zachary Elwood. You can learn more about it at peoplewhoreadpeople.com. If you’d like to learn more about American polarization, check out my site american-dashanger.com, which includes information about my book and about my Substack newsletter. Thanks for listening.

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podcast

The overstatement of antisemitism, and the importance of understanding even our enemies, with Yakov Hirsch

A second talk with Yakov Hirsch, who writes about the Middle East conflict and about “Hasbara culture”: what he sees as the tendency of some Israel-defending people to be overly antagonistic and us-vs-them in their thinking (for example, unfairly framing criticism of Israel as “antisemitic”).

If you haven’t heard our first talk, I recommend listening to that first. The audio for this episode comes from a video talk Yakov and I had: that video is here. A transcript of this talk is below.

This talk is more generally about the nature of conflict, and about how conflict can make us perceive the world and the people around us in overly pessimistic and antagonistic ways, which in turn leads to more conflict. It’s also about the importance of trying to have cognitive empathy for people we disagree with and see the world from their perspective; even for people we may think are harmful and dangerous.  This will be followed by a second talk where Yakov and I talk about American polarization and our polarized views of Trump. 

Episode links:

Resources:

TRANSCRIPT

Disclaimer for these transcripts: they’re not perfect and will contain inaccuracies.

Zach Elwood: Hello and welcome to the People Who Read People podcast. I’m Zachary Elwood. This is a podcast aimed at better understanding other people, and better understanding ourselves. You can learn more about it at peoplewhoreadpeople.com.

In November of 2023 I talked to Yakov Hirsch about antisemitism and the Middle East conflict, and about trying to understand other people’s perspectives even when we greatly disagree with them. If you haven’t listened to that one, I recommend that one because it’s a more solid introduction to Yakov’s ideas; we talk about the Holocaust and about the “banality of evil” and more. This talk you’re watching now is more of a follow-up. 

Yakov is someone who writes about what he calls Hasbara Culture; what he sees as a tendency of some Jewish Israel-defending people to be overly us-vs-them and antagonistic in their thinking; one manifestation of this would be people being too quick to call people and ideas ‘antisemitic’ when they’re not actually antisemitic. For example, you will often hear people describe harsh criticism of Israel as antisemitic, even when that connection seems subjective and very debatable.

You can find various things online that Yakov has written about so-called Hasbara culture and other related topics by searching for his name; you can also follow him on Twitter at YakovHirsch; his name is spelled YAKOV HIRSCH. 

This episode you’re watching now is a second talk I had with Yakov. We return to some topics we touched on in the first talk. For any audio listeners, this was a talk recorded on video so if you want to watch it in video format, head over to my youtube channel. 

Also, during this talk Yakov and I got on the subject of American polarization and Trump. Also, because Yakov is a pro poker player, we talked about poker. So I’ve split this talk into three parts; the first one, the one you’re watching now, is about the Middle East conflict and antisemitism. The second one will be about Trump, Trump supporters, our divergent, polarized views on Trump, and the American divide. The third part will be us talking about the high stakes poker story of Robbi Jade Lew being accused of cheating. 

Okay here’s the talk with Yakov Hirsch.

Hi, Yakov, how’s it going?

Yakov Hirsch: Pretty good.

Zach: Thanks for joining me to talk more about some tough things to carry on the conversation we had earlier. Maybe we get started with… For things that were top of your mind, for things that we didn’t cover well or didn’t touch on in the first talk we had about Israel-Palestine aspects topics, what’s top of your mind there? Would you say?

Yakov: The most important take from that story is that there was a fight between politics and political science, and the politics beat the political science. And I’d like to explain what that means, and this will help us going forward. Whenever we talk about this idea of political science versus politics, it will help us navigate the issues we’re going to discuss.

Zach: Okay. Yeah, would you like to kick it off? Because I could get kick it off.

Yakov: Yeah, sure.

Zach: Okay.

Yakov: Okay. In the last podcast, I said that there was this fight between two historians in the 1990s and it was really important and complex business. But I’m going to sum it up like this. There was a historian, Christopher Browning, and a different historian, Goldhagen, and they had a fight about certain Germans. We all know that during World War Two during the Holocaust, when Germans killed the Jews, a lot of them were ideological. In other words, they grew up with the Nazis and they were just basically brainwashed to hate the Jews. So when they killed the Jews, it was like, “Yes, I’m killing Jews.” But this historian Browning discovered that some German soldiers were not like that. Some German soldiers killed the Jews because they didn’t want to look bad in front of the guy who was killing the Jews. Meaning it wasn’t really anti-Semitism that—

Zach: Peer pressure kinds of factors. Yeah.

Yakov: So, this other book, “Hitler’s Willing Executioners,” came along– this Goldhagen– and he said, “No, you’re wrong. All Germans, when they killed the Jews, they killed the Jews because they hated the Jews. It was this evil thing that was in their mind.” And not just normal, human… In other words, we can’t learn and it’s not universal. Whatever we saw about the Germans killing the Jews, Christopher Browning was saying, “Well, we could learn this for the next genocide, right? Look how people behave in this situation.” And Goldhagen said, “No, no, you’re wrong. There’s nothing universal about the story. We can’t learn about the German killing the Jew or anything about any other soldier anywhere else.” Right? And Browning said, “No, no, no, this is a human thing. In this situation, when you’re ordered to kill someone, you will kill that person even if you’re like’ I don’t feel like killing the person.” Right? So in this fight, the historians believed Browning and the public believed Goldhagen that there was something called the eliminationist anti-Semitism and the German had it. And the last podcast, I showed how this idea affected the world. But the bottom line is that the political scientist, which was the real historian, which was Browning, was defeated. So now—

Zach: In the public’s or in the mainstream or something. Yeah.

Yakov: Now I’m going to quote Hilberg. This is where we start. Hilberg was like the dean of Holocaust historians. He reviewed the fight and this is what he said at the end of the review. “Goldhagen wanted to describe what these men were thinking in the course of such actions.” And he says they were thinking about… They were evil! This is what he said. It was not factual evidence that convinced him for he had none. Goldhagen mentioned these words often in the 600 pages and avid others like unspeakable murderers, horrific, illogical, vitriolic, and gruesome. The adjectives are accusatory. They are taken from the domain of politics and not political science. By the end of 1996, it was clear that in sharp distinction from lay readers, much of the academic world had wiped Goldhagen off the map. Okay? So now, I’m going to explain to the viewer what does this mean. What’s the difference between politics and political science? I’m going to give you this example.

You see, on YouTube or wherever on TV, where a serial killer after they’re in prison for a few years, you have these experts come to interview the guy. Right? They come with the pads, they’re FBI, they’re learning to become FBI experts, they’re interviewing every serial killer and profiler, etc. You will notice that when they talk to the killer or to the serial killer, they’re very nice. Right? They’re not judging him, not saying, “How could you do what you did?” They’re like, “Do you want something to drink?” And they will ask them questions, “What did you feel like when you were doing this?” They really need to know the truth. Right?

Zach: They’re detectives. Yeah.

Yakov: Right, they’re really detectives and they need to know what they can get from this person, which will help the world understand what gets someone to be a serial killer. So it’s very important to be objective there, right? To not influence, not get angry at the person. You’re just going to be objective. You’re not going to judge this person as you’re writing your report. You’re not going to write in the middle, “I cannot believe that guy is such an animal.” Right? If someone were to start writing that in report, we’d be like, “Well, we can’t take this person… This person had a cousin that was killed by a serial killer or something. This researcher.” Right? So the political scientist is the one who’s really being objective

Zach: Or the psychologist. [crosstalk] Yeah.

Yakov: This is what Hilberg used. Right?

Zach: Contrasting it with politicians. Yeah, yeah.

Yakov: Right. So that’s the importance. And now I’m going to show you, in our world, examples. We’re going to talk about what’s going on today. I’m going to show you the examples where you have politics, which we should all believe, “yes, that’s quote, objective,” versus political science. Right? And if we’re able to identify when we’re looking at a situation what’s politics and what’s political science, it will help us understand the world. For instance, yesterday in The New York Review of Books, there—

Zach: Before you start the examples, I do want to say that since we’re kind of wrapping up the last episode, I think one of your points or one of the major points of that last episode or last talk was about how when you view people through a lens of they have this… You know, they kind of like are inhuman, they’re evil, they’re these kind of pathologies that are inexplicable and can’t be compared to other humans. When you when you do that, you create a wall of not really being interested in understanding what drives them. You’ve kind of put them in this class where you are more easily able to…

Yakov: It’s all about cognitive empathy. When you have the scientists, they are trying to imagine being the serial killer. They’re trying to get into a set and be that person and say, “Oh, so that’s what this is about.”

Zach: And it’s almost like when other people do bad things, it makes us less cognitively… You know, we’re less empathetic to them. But that can be a real problem if you’re, you know?

Yakov: We are judging, right? We’re always struggling. But there are people who are trying to understand and not judge. So I just want to give you this example of Hamas and then we can move on to whatever you want. Okay? So in The Atlantic, which is the most influential magazine, a writer there wrote an article about Hamas. Okay? And I’m going to read you the reaction of an opinion writer of the Washington Post, what he said about this article in The Atlantic about Hamas. He said, “My biggest critique is the assumption in Yair Rosenberg’s piece that evil acts are inherently irrational, and therefore, Hamas is best understood as an irrational actor. There’s no room for contingency, agency, or individuals in this account. ISIS was as sadistic as they come. But those of us who worked on ISIS spent a lot of time trying to understand the complexities of the group in a nuanced analytical way. It wasn’t enough to simply say that ISIS was evil and be done with it. That would be useless. It’s almost too obvious to state, so I feel a bit silly saying it but terrorism doesn’t just fall from the sky. Terrorism isn’t quote, not inevitable. There’s a whole body of academic research on what makes the resort to terrorist acts more or less likely. It makes me nervous when an article about Hamas doesn’t quote any experts on Hamas. There are researchers who have spent years studying basically everything Hamas said or done. Can you really write an article on the group without engaging [unintelligible 00:11:56]?” And he lists these other books. He said, “How would you write an article about Hamas without people who have spent their whole life trying to understand Hamas?” When we write serious articles, we take all these experts, and we… Yeah, Yair Rosenberg is not an expert on Hamas, but the point is that article wasn’t talking about Hamas. The article was too much evil. It was enough to say that Hamas is evil and this is the…

Yair Rosenberg is an expert on evil, so he wrote about evil. Whereas when you’re apolitical, you want to understand. In other words, you would like to interview every Hamas member to really understand what happened. Just like we did with the serial killer, you’d say, “Hey, how’d you get…?” You’d try to find out how I got here. Now, just one more, same with Hamas. This is Eric Levitz, New York Magazine. He wrote an article about Sam Harris who has the same view as Yair Rosenberg, and this is what he says. “Sam Harris says the Israel-Hamas war is a battle between “civilization and savagery” – and that Palestinian terrorism is motivated solely by radical Islam, not any earthly grievance. Which shows that atheists aren’t immune to fundamentalist thinking. Ironically, Harris’s own position resembles religious fanaticism in its willful incuriosity. On Israel-Palestine, the celebrated atheist refuses to test the dogmatic tenets of a Manichaen worldview against either the historical record or present-day evidence. Instead of challenging his audience to grapple with the complex origins of the present war, he serves them a fairy tale in which the forces of “civilization” struggle against evildoers, whose malevolence derives from no political history or context but merely from their demonic possession by the mind-virus of jihad. Okay?

And Robert Wright, one other time he also critiqued… There was a fight about the understanding of the American terrorist, and one side said he had ‘jihadi’ intent. Right? And Robert Wright responded. He said, “What does that mean?” He said we have to look at this person, we have to investigate, and you put all these together. That’s how you get to be a jihadi. Right? He said jihadi is like a bomb. It’s not one ingredient. It takes a whole bunch of things together, and that ends up with a jihadi. So this is an example of where you have experts. The arguments about the German was that he was evil. That argument now wins debates, right? If you use that evil argument, it defeats the people who say, “Let’s try to understand it better. Okay, this terrorist, what’s Hamas? Why did… Was there ever a time when they wanted peace with Israel?” All of that stuff.

Zach: Well, yeah. I listened to that Sam Harris, his recent one, where he basically was doing what you were describing where it was… I’m usually a fan of Sam Harris, I think he often goes into a lot of nuance, but on this, he did seem very simplistic because it seemed to just be making arguments like “Hamas does bad things, you know, much worse things on these levels like hiding behind their own people and these kinds of things. Therefore, you can’t compare them, and therefore, you must side with Israel.” That’s what his argument seemed to be. But it seemed to be like that’s a very simplistic framing because as you’re saying, it doesn’t get into the curiosity of why are they doing what they’re doing.

And even if you believe, Sam Harris makes a big thing of… He criticizes Islam, which I think there’s points there, too, but even that is like isn’t Islam also one of other factors too in the way these people behave? You know, it’s very simplistic to just say they’re driven by fundamentalist Islam, I’ll leave it at that.

Yakov: Sam Harris lives in the world of ideas and not people. Because according to Sam Harris, every Muslim has a little bit of ISIS in them. He says it all comes from the Koran, and the question with each Muslim is where are you in the continuum to ISIS? But that’s not the real world. The hate that he has contributed to, if you’re living on the street and the Muslims moved down your block and you’ve been listening to Sam Harris, you’d think to yourself, “Okay, where are they on the ISIS spectrum or on the jihadi spectrum?” And then when you see people reacting to Harris, they’re like, “You don’t know any Muslims. These are not real.” Right? So he thinks about ideas rather than human beings.

Zach: Well, it reminds me of some far-right people who would say very pessimistic things about Islam, about Muslims, but then you just look at the statistics of how many terrorist attacks are there really when you get down to it? Obviously, it’s a problem, it’s a big problem, but it’s also like there’s many Muslims living in America that don’t commit jihad or terrorist acts.

Yakov: Yeah, that’s why it’s so important to have cognitive empathy with the White racist. Because they, like Sam Harris, they again believe that this Muslim is sort of happy when they’re not real Americans.

Zach: Right, they’re cheering secretly or outwardly.

Yakov: The issue is if they were to somehow move into and they become neighbors with a Muslim in a few months, everything about the world will change because they’d see, “Oh, this person’s just like me! A normal person.” Right? They have these ideas which are not true about the world. So when you make arguments, it’s very important which argument you use against the racist for him to say, “Oh, I understand where I might be thinking wrong.” Rather than calling him racist things like okay, that’s what we do. You’re evil.

Zach: Yeah. And I will say, too, I think Sam Harris has also made some good points in that. People calling Sam Harris racist and such for that is wrong to me, too, because even if you disagree with him, he’s trying to make a point about a religion. Many people making points about negative aspects of Christianity aren’t called racist, you know? So just to throw in there that I do appreciate Sam Harris—a lot of what he says—but I do think on this thing, I was finding myself being like… I think he’s lighting over a lot of nuance there. Yeah.

Yakov: He’s saying because of political correctness, that we’re not telling the truth. He says, “All these professors, all these things they are saying, they’re only saying what they’re saying because they have to be politically correct.” So with one sentence, he wipes away all the experts.

Zach: Right, he’s erasing all of the nuance and—

Yakov: He’s erasing political science with statements like that. He’s erasing political science and we’re left with articles like that in The Atlantic. And—

Zach: Oh, yeah, I was going to move on to something related, but…

Yakov: No, and that’s why you end just for the present day, where you have experts saying that Israel is close to committing genocide. You have Holocaust experts in the New York Times. These people don’t go on TV, right? They do research. And now Omer Bartov, one of the great Holocaust historians, is going on every show that we’ll have him and he’s saying Israel is about to commit genocide or is committing genocide. And it’s ignored because ‘Oh, he must be a leftist. He must…’ That’s how if you ask The Atlantic, “Look, this guy…” “Oh, he must be pro…” You know, we don’t listen to experts anymore. Right?

Zach: Although from some people’s perspective, there’s a lot of anti-Israel and pro-Palestine bias in mainstream media. How do you see that? Because I know people who have some valid criticisms, like one of the recent ones with the New York Times rushing to the story about—

Yakov: I am not taking a stand. I’m not judging [inaudible]. I am stating the fact. I don’t have a position on any of these things, okay? [crosstalk] I’m not an expert. But I do know that Omer Bartov is an expert. And I do know that this guy, I’m trying to have cognitive empathy with this busy guy, and he’s stopping what he’s doing– an Israeli Jew– and he’s writing op-eds in the New York Times and going everywhere and he’s saying the Prime Minister of the country said these people are Amalek, are from the Bible. And he’s telling, basically, the civilians and Hamas are the same thing, and what’s happening is the genocide in front of us. So what I’m saying because of this mix-up, I don’t know if it’s genocide, but what I’m saying is The Atlantic doesn’t cover that because he—

Zach: Right, I get what you’re saying. I think that what both you and I are trying to do is trying to examine the understandable ways people can disagree and not try to paint people that have a different view than us as these monsters. I think that’s what you and I are both fighting about at a high level. Yeah.

Yakov: Can I share a tweet of a girl in a college, a Jewish girl in a college, and she had this march with other pro-Palestinian people? And she’s telling everybody…

Zach: Oh, yeah, that one.

Yakov: Right, so think about that. The difference between this Jewish girl who’s at some school march against the war or something like that, she said from the river to the sea. And in this tweet, she’s describing… When you listen to this person, it’s like she’s just trying to do good, there’s nothing that’s described above. She says, “Oh, my friends are so sensitive to me because I’m Jewish. They asked me if…” And it’s like, we have no problems here. Right? No one hates the Jews, everything is great.

Zach: It’s overstated. Yeah.

Yakov: You’re the people that’s creating all this hatred in the school by misinterpreting what’s going on.

Zach: That was an eloquent tweet. Yeah, I saw that one.

Yakov: Right. I just want to say that’s like us being the scientist into the surreal.

Zach: What the people are actually thinking. Yeah. Yeah, that corresponds to what I’m seeing. I see so many people speaking in the most pessimistic ways on both sides. It’s like they’ll interpret a statement feeling bad about Israel’s suffering or feeling bad about Palestinian suffering. People will interpret those in various worst-case scenarios. I see this playing out so many times and I see people interpreting pro-Palestinian marches as being for Hamas or being for terrorism. And as with a lot of conflict, the perceptions of how much maliciousness there are or there is seems very overstated compared to when you actually look at the things that are happening and what people are saying.

Yakov: It’s because the two sides have a different experience of the world. I just want to say this. When some of the pro-Palestines look at Hamas, in the back of their mind, do you know what they say? They say to themselves, “What do you expect?” Or something like that. And that’s why politicals they say yes, if you occupy a people at some point– which is what Israeli security officers say. So just that thought, the thought of– of course, the way Hamas behaved, we have to understand why they did what they did– but just the idea that if you occupy people… You know, like I say, all the security people told Netanyahu all these years there’s going to be an explosion, you can’t keep on doing this. Right. But if you even do that, that’s not good, because Hamas is evil. You can’t respond to the Hamas’s evil. And the whole world is seeing that babies is the problem, right? They see the babies and what are they told? “Hamas is evil.” And the next day, they see more babies and what are they told? “You know how evil Hamas is? And you’re sympathetic with evil.” So it’s two different experiences of the world and each side doesn’t understand the other side. And this might be a civil war before the Trump civil war next year for the election. Because it’s totally different and each side doesn’t even understand the way the other side experiences the world. Right? Just one last thing. For Israeli Jews, this really was! They’re talking about this like it wasn’t a holocaust. Meaning the IDF is now going into 1940 whatever and then fighting the Nazis. Right? This is the story. Right? And the other people are saying, “What do you mean we are killing the baby?” Whereas a lot of the leaders are saying it’s all, you know, they’re all the same. There’s no difference.

Zach: You shared a tweet yesterday, I think it was by Bari Weiss, where she was calling something Holocaust denial, which didn’t seem like Holocaust denial to me. But you draw attention to a lot of those kinds of things.

Yakov: Right. I mean, it’s the Jewish people with the most influence. I wrote an article, “Bari Weiss Wants to Speak For The Jews”. And to speak for the Jews, I just want to show you this book what political science is. It’s a book called “Victimhood Discourse in Contemporary Israel.” So, this is what social scientists do. They look at the discourse in all this holocaust talk and they analyze it. You have 10 different experts and they write them and analyze one aspect of the victimhood, and they try to make sense of how the holocaust, of our understanding of the holocaust, how we came to where we were, and how threatening it is. Right? That’s political science. So, what Bari Weiss does is not political science but the people who follow her believe that she’s saying political science. It’s very important. She’s not saying, “Oh, this is my opinion because I was brought up Jewish.” She’s like, “No, this is the truth!” And meanwhile, it’s just politics. So she takes innocent people, right? For instance, I just want to say this was The Harvard Crimson. They wrote this article at some point during the war. And at the end, possibly the writer was describing the cutting off the heads or whatever, something like that, and on the bottom it said, “This hasn’t been substantiated yet.” So imagine being the editor. You’ll have to produce these articles and you need to state the truth. That’s if you think about the human beings doing this stuff.

But Bari Weiss said, “No, this is…” She called it Holocaust denial in real-time. So when she says that she’s… All the people she’s talking to in the Jewish community, they are made to feel and they already feel that it is 1939 Germany– which is what I’ve been describing for however many years– that this is the success of this worldview, it’s only going to get worse. Because there will be terrorist attacks against Jews, unfortunately, because there are enough Muslims watching what’s happening. And Israel says, “We’re the Jewish state.” Every which way, they say, “We’re the Jewish state. We’re the Jewish state. Jews have to march for Israel, you don’t have to.” So when a Muslim– there are people out there as Sam Harris, how many jihadists are out there– or as Robert writes, how people might become jihadis, is at some point, someone’s going to see this. This is reality. I’m not saying that it has to happen. And they’re going to do an act of hopefully not whatever. And the interpretation of that event is not going to be that some Muslim is watching this killing and he just killed someone. Instead, Bari Weiss and what I call Hasbara culture is it’s the beginning of the end. That means the whole story about what that person did, that one terrorist attack, we can’t have cognitive empathy. This meaning of that act is now turned into something totally different. That totally different thing is the most influential force in politics. And that’s what I write about. That’s why each tweet is important because I’m saying, “Look at what’s happening. Think about the real world and think about the interpretation.”

And that’s why your real Holocaust scholar is going into the New York Review of Books and saying, “You cannot do this. Israel is a powerful state with the most modern weapons, and you’re talking about them as if it’s during the Warsaw Ghetto. You keep on telling Netanyahu…” Think about it. He told his people this is tribal war against our eternal enemies. Right? So Bari Weiss is cultivating to the most influential person in cultivating that that is the reality. That there is a holocaust again. Right? I’ve been very harsh on her. Some social scientists, which I quote, believe, this is a self-fulfilling prophecy. If you believe it’s the Holocaust all the time, you can just tell me… Like I said, she is responsible for so much anti-Semitism by this behavior. Okay.

Zach: Yeah, I want to make some analogies there to the liberal-conservative conflict in America, but I’m going to come back to that because I see some… [crosstalk Conflict, no matter how it happens, has so many analogous things. And then there’s the asymmetry aspect of who’s perceived or who is more powerful and feeling more weak in a society like I would say conservatives do. They feel like they don’t have power is what allows them to do more aggressive things because they feel like they’re fighting this ultra-powerful force so that that allows them to be more okay with somebody like Trump who takes a more aggressive approach in the way they speak and these kinds of things or the way they act. A lot of people will like that analogy on both sides but I think there’s very much something to the perceived asymmetry of power and making you feel more okay with aggressive or doing horrible things, basically. But I want to come back to that. I do want to touch on something that I think we could have touched on more in our last talk, which I think is important because it’s something you’ve written about. It’s about how, and this is just a general aspect of conflict where people will take out pieces of bad behavior, you know, one-off or rare bad behaviors and hold them up as if they’re super meaningful, so that in the context of Israel-Palestine or antisemitism, that might be somebody taking a tweet and showcasing it and being like, “Look at this horrible anti-Semitic direct message that somebody sent me.” And people act as if that is significant, when the number of people who have those views can be very, very low and some of the messages can be sent by children or these kinds of things or just trolls looking to get reactions. Maybe you can talk a little bit about that.

Yakov: Okay, so there’s this word ‘ideology’ that’s thrown around. What does it mean to be ideological? To be ideological is you have a particular view of the world, which you feel strongly about, and when you see in the real-world proof or something that confirms this idea of this ideology, you say, “Oh, this!” Right? So you spend your life, you’re not thinking about your ideology, you don’t know you have an ideology, right? You think this is truth because this is your experience, right? And you keep on showing more evidence how right you see. You say, “I told you. I told you. I told you!” And the people who say I am speaking from political science, they have the most influence. If you can convince people that you’re speaking with authority, right? But these people, the only authority they have is because they’re saying. And they’re very good at making the case. They’re very good at making the case for their ideology. And the better case they make, the more people will be looking and say, “Yeah!” And if you’re at all susceptible to that idea, it’s like, “Oh, my God, you see, this person has the truth.” Because if you have a similar ideology, you’ll tell your friends, “Go listen to this person.” And they’re like, “Yeah, unbelievable.” Because they take examples you didn’t think of. Like, “Yeah, he’s right!” Because you’re not aware. Like, hold on, step back. What will they say? That’s what we have to have happen. That’s what we have to be political scientists. We have to say, “Hold on. Why do I think that this…” That’s why there’s such a danger to the world is because the stuff people believe that’s confirmed by all the social media that they get.

Zach: It’s the very nature of bias and conflict polarization. It’s just so easy to build a biased worldview because you just start building from the things that you see. And once you start looking at it in a huge, complex world, it’s pretty easy to pull out those things. I mean, I saw that with some of the narratives in America around the immense racism and hate crimes and such. Some of those stories I would see, and Wilfred Reilly wrote a whole book about a lot of the hoaxes there and how media often ran with credulous interpretations of some of these stories, and you would see… For example, you might see like, oh, there was a swastika drawn somewhere and people would act as if that was a significant symbol of something going on in that neighborhood. But clearly, that could be just a young kid trying their best to get a reaction from people, and the easiest way to get a reaction and cause drama is to put a swastika on something. So, these kinds of things where people would use those things to build a narrative about this deep anti-Semitism. But it’s like, is that really what’s happening? Are they… Who are those people?

Yakov: Hey, what you’re saying is a hundred percent true. Of course, these things… Now, if you were to write that in an article or on a podcast, there would be people reacting to that. Right. And therefore, you wouldn’t say it. Right? Because, “Hold on, you’re saying anti-Semitism doesn’t exist? Why are you even talking about this?” Right? Therefore, any reflection of the real world, if it’s a threat to a certain narrative– which is what I write about, this hasbara culture– the reaction is they don’t have cognitive empathy with you like, “Oh, it’s true what he’s saying.” They don’t look at the world. Right? Like, “Yeah, it is true. It doesn’t matter. One tweet? We don’t know what one tweet means.” Jeffrey Goldberg in 2016 of The Atlantic took a whole bunch of Nazi tweets, and this very influential article showed 15 examples, and he interpreted the meaning of each tweet. Meaning when you read it, you think the person who sent this tweet wants to kill Jews like this. Right? So each tweet, he made into an idea that this is the ideology of the person sending it. ‘That’s what it is. This is the ideology of the people sending the tweets. This tweet says so.’ I’m just as very ethnocentric to this behavior, but how… Just a second. [sips water] But that influence, when you are the editor-in-chief, when you put that into the world that every tweet means, then it’s over. I’m basically…

Zach: Well, there’s plenty of documented cases too. Yeah, reaching for confident assumptions about what people are thinking with all these one-off messages. I mean, there was a recent story about the Israel-Hamas thing where somebody found all these anti-Semitic messages on a message board of the college. I can’t remember which college. And people were also acting as if this had great significance. But to me, the things you don’t know are… That could literally be one person, that could be one asocial mentally unwell person, that could even be… You know, there’s cases of people faking hate crimes to get attention for a cause. So it’s like, you don’t know.

Yakov: Of course, this is the world we live in. We’re living in a moral panic. Okay? This is a moral panic. Just the bigger picture, there is a state, Israel… We’re stepping outside, right? If someone from another planet comes, what do they see? They see a state fighting with these other people, right? And they see people who are more loyal to one side, and the other side. Right. And the people who are on this side, when they see what Israel is doing, they’re going to experience it a certain way. So if everything is interpreted from your perspective or if there’s no other side, if there’s no other perspective but your perspective, don’t you realize how that makes me feel? That’s what Israel… You have to think of Israel’s perspective because what happened to them is a terrible thing that can happen to a country. And if it happens to any other country, they would do the same thing as Israel. But here’s the issue. They are living every day with the story based on the rest of the world. They saw the story and most people said, “Oh, my God, that’s so horrible.” But at some point, they’re on to the new story, and the new story is every day innocents dying and Israel doing what they’re doing. Meanwhile, in Israel, when they look at their world, they say, “Didn’t you see what happened to us?”

That’s what Bari Weiss said at some point. “These people are celebrating Jewish death. Anyone who’s demonstrating against the war is celebrating Jewish death. Because don’t you remember what happened to us? You don’t empathize with what happened to us.” And the whole narrative that they have—their whole ideology—if you don’t agree their ideology is the real world, that makes you on the side of Hamas. Right? That’s our situation and everyone chooses to fight it differently. I mean, you have all these depolarization things, right? But look what you’re up against. People who have ideologies and they’re saying it’s political science. They’re not saying this is my politics, they’re saying, “This is the truth about the world,” and more evidence and more evidence and more evidence.

Zach: Maybe that’s a good point to segue because, yeah, the more I’ve looked into the liberal academic work around the claims of high amounts of racism amongst conservatives and Trump voters, a lot of that work is just so weak to me. And I’m not the only person that says that. Musa al-Gharbi, an academic, wrote a great paper called “Race and the Race for the White House” that examined some of the really bad and amazingly bad, to me, academic work that was used to take the worst possible framing of what this data says about what conservatives and what Trump voters believe. And I was actually kind of astounded because those are the things that were used to then paint this picture. They were like the foundation of what journalists would point to, or pundits would point to, or Democrat politicians would point to to build their case of this is the horrible White supremacists and bigots that we’re up against. It was almost taken as a fact in some quarters and very influential quarters that these things were true. But then you go look at the data that the things are built on, and it’s just such bad academic work.

Zach Elwood: I’ll go ahead and cut that talk there. As I stated at the beginning, I’m going to release the second part of my talk with Yakov Hirsch later. That part of the talk focuses on American polarization and our polarized views of Trump. That will be out in a few days.

This has been the People Who Read People podcast with me, Zach Elwood. You can learn more about it at peoplewhoreadpeople.com. Thanks for watching.

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Studying pessimistic “need for chaos” views, with Kevin Arceneaux

A talk with Kevin Arceneaux, whose research found that a surprising number of people (around 40%) either agreed with or did not disagree with statements like “When I think about our political and social institutions, I cannot help thinking ‘just let them all burn’?” In their paper, they called this a “need for chaos.” We talk about what the study entailed, what they found, and what the factors might be that help explain the finding. We also talk about its relation to toxic polarization, and to social media. 

This is a reshare of a talk from 2021. For more details on this episode and a transcript, see the original episode post.

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Behavioral tells in football, baseball, and other sports, with Jon Hoefling

A talk with Jon Michael Hoefling, a sports analyst, about reading behavioral tells and indicators in football, baseball, tennis, and other sports. We focus on a 2021 story that quarterback Ben Roethlisberger had a tell: how he positioned his foot before a play was a strong indicator of whether he’d run or pass. We also talk about reading tells and predicting actions in baseball, tennis, and other sports. One story we talk about is Andre Agassi’s claim that he once had a very reliable tell on Boris Becker.

This is a reshare of a July 2021 episode. For more details about what we discuss see that page.

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