Jeremy Rifkin: Earthquakes and Tsunamis Prove Psychiatry Got it All WRONG
Mort Zuckerman
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Subject: Jeremy Rifkin: Earthquakes and Tsunamis Prove Psychiatry Got
it All WRONG
Date: Jan 19, 2010 10:33 AM
Yep. Don't forget now, Rifkin
and the Futurists were runnin around
campuses in the late 1970s and early
1980s warning us about the present
oil wars... only they mistakenly
blamed Too-Many-People instead of
That's-What-Big-Oil-Would-Have-You
Believe:
http://www.actionlyme.org/DURHAM_BUSH_CRIME.htm
=============================
"At the dawn of the modern market economy and the nation-state era,
the philosophers of the Enlightenment argued that human beings are
autonomous agents, and are detached, rational, and driven by material
self-interest and utilitarian pursuits."
http://www.commondreams.org/view/2010/01/19
Published on Tuesday, January 19, 2010 by Huffington Post
The Earthquake That Triggered A Global Empathic Response: What The
Haitian Crisis Tells Us About Human Nature
by Jeremy Rifkin
Frantic tweets and videos have been seeping out of Haiti, pleading for
help from the rest of the human race in the aftermath of a devastating
earthquake that leveled one of the poorest countries on the planet,
spreading destruction and death.
The response by people all over the world has been immediate.
Governments, NGOs, and individuals are mobilizing relief missions, and
social websites are lighting up, as the collective human family
extends a global empathic embrace to its neighbors in this small
Caribbean nation. We saw a similar global response in the wake of
Hurricane Katrina that devastated New Orleans and the gulf coast of
the United States and the giant tsunami that struck Asian and African
coastlines earlier in the decade.
In recent years, whenever natural disasters have struck, in what is
increasingly becoming a globally interconnected and interdependent
world, human beings have come together as an extended family in an
outpouring of compassion and concern. For these brief moments of time,
we leave behind the many differences that divide us to act as a
species. We become Homo empathicus.
Yet, when faced with similar tragedies that are a result of human-
induced behavior, rather than precipitated by natural disasters, we
are often unable to muster the same collective empathic response.
For example, recall when oil hit a record $147/barrel on world markets
in July, 2008. Prices soared and basic necessities from food to
heating oil became prohibitively expensive, imperiling the lives of
hundreds of millions of human beings. Food riots broke out in more
than 30 countries. Yet, the collective response of the human race was
barely perceptible. Similarly, plagued with the real-time impacts of
human induced climate change, which is already devastating ecosystems
in countries around the world and creating millions of environmental
refugees, the global response has been weak.
The question is: why?
It's true that unexpected natural disasters quickly arouse our
attention. But, my suspicion is that this is not the only reason that
we are unable to respond to human induced suffering with the same
emotional and cognitive focus. The problem lies much deeper. When
human induced behavior results in suffering to others on a large
scale, we tend to shrug our shoulders as if to say, "that's human
nature and therefore, there's not much we can do about it." That's
because we have come to think of human nature as essentially selfish.
Our beliefs have become a self-fulfilling prophecy--even if they turn
out to be incorrect.
At the dawn of the modern market economy and the nation-state era, the
philosophers of the Enlightenment argued that human beings are
autonomous agents, and are detached, rational, and driven by material
self-interest and utilitarian pursuits.
But, is that who we really are?
If so, then how do we explain the empathic response to natural
disasters like the one that occurred in Haiti this past week. Perhaps
our ideas about human nature merely reflect the operating assumptions
of the modern market economy and provide those in power with an easy
way to justify and explain the suffering inflicted on others, writing
it off as a reflection of our species' aggressive, predatory and
selfish behavior.
But, what if these age old assumptions about human nature are false?
In the past 15 years, scientists from a wide range of fields, from
evolutionary biology to neurocognitive research and child development,
have been making breathtaking discoveries that are forcing us to
rethink our long-held beliefs about human nature. Researchers are
discovering mirror-neurons--the so-called empathy neurons--that allow
human beings and other species to feel and experience another's
situation as if it were one's own. We are, it appears, the most social
animals and we seek intimate participation and companionship with our
fellows.
It is only when our basic biological drive of empathic engagement is
repressed or denied that secondary drives like aggression,
acquisitiveness, and selfish behavior come to the surface.
It turns out that empathic consciousness has grown steadily over
history. Our forager/hunter ancestors only extended primitive empathic
distress to their immediate blood relatives and extended family. With
the rise of the world's great religions, empathic consciousness
extended to those of like-minded religious affiliation. Jews
empathized with Jews, Christians with Christians, Muslims with
Muslims, etc. In the modern market economy and nation-state era, the
empathic embrace extended to people sharing a common national
identity. American empathized with Americans, Germans with Germans,
Japanese with Japanese, etc.
Today, distributed information and communication technologies are
bringing together the entire human race in an extended family. Is it
so difficult, then, to imagine a leap to biosphere consciousness and
the extension of empathy to our species as a whole and to the other
creatures that cohabit this planet with us? Think for a moment, about
the global empathic response when a young college pre-med student was
gunned down in the protests that followed the flawed Iranian election.
Within minutes, millions of college students around the world were
viewing a cell-phone video of the killing and were extending their
empathy to the young people in Iran. Or consider the release of the
video showing a polar bear and her cub stranded on an ice floe in the
arctic because of global warming. Millions of youngsters around the
world instantly empathized with the plight of the mother and her cub.
Schoolchildren everywhere are learning that their everyday behavior--
the food they eat, the electricity they use, the family car they drive
in, and myriad other consumer habits intimately affect the wellbeing
of every other human being and every other creature on Earth. This is
the emergence of biosphere consciousness and the beginning of the next
stage of our evolutionary journey as an empathic being.
Now we need to prepare the groundwork for an empathic civilization
that is compatible with our core nature. This will require a
rethinking of parenting styles, reforming our educational system,
reinventing our business models, and transforming our governing
institutions so that the way we live our lives is attuned to and, in
accord with, our fundamentally empathic nature.
Lest we think this is an impossible task, consider again the global
empathic outpouring for the victims of the Haitian earthquake. Then
ask, why we can't harness that same global empathic embrace, not only
to rescue victims of natural disasters, but also to raise generations
of empathic global citizens who can live together in relative peace
and harmony in a biosphere world.
© 2010 Huffington Post
Jeremy Rifkin is the author of 'The Empathic Civilization: The Race to
Global Consciousness in a World in Crisis,' published by Tarcher
Penguin in January 2010.
"[Real] scientists are *fiercely* independent. That's the good
news."-- NIH's Top Fool, Anthony Fauci