The other week I was having lunch with a friend. This was just as fear of the COVID-19 pandemic was beginning its tidal flow here in the U.S. – an approaching moon’s gravity pulling at our collective conscious. My friend asked me what I thought it would mean to be a “good neighbor” during a pandemic. It’s a great question: what does it mean to be a good neighbor? Here is Mr. Rogers’ version of the question:
I have always wanted to have a neighbor just like you,
I’ve always wanted to live in a neighborhood with you.
So let’s make the most of this beautiful day,
Since we’re together, we might as well say,
Would you be mine?
Could you be mine?
Won’t you be my neighbor?
Won’t you please,
Won’t you please,
Please won’t you be my neighbor?
The request to be a neighbor is a question of values, not beliefs. To answer Mr. Roger’s question in the affirmative is to choose a value, because to choose to be a neighbor is something independent of feelings. In fact values, as I am defining them, exist in spite of feelings. Let me explain what I mean.
In many of the posts I’ve put up on this blog so far, I have spoken of beliefs. I’ve suggested that perceptual illusions exist because of “beliefs,” and that reflexes exist as “beliefs,” and that emotions are “visceral beliefs.” When a doctor taps my knee, and my foot jerks forward, this behavior shows a “belief” that maps the stretch of a ligament with falling. When I see the Mueller-Lyer lines as being of unequal length, this judgment shows a “belief” that maps angles to depth. And when I feel fear or anger or disgust, these are visceral beliefs that map a situation to perceptions of particular types of risk and that elicit avoidance / elimination behaviors.
Here is an important distinction, though: beliefs are not the same as values.
A belief is a perceptual conjecture or a hypothesis about the causal structure of the world – one that originates from each individual’s unique set of experiences and/or our species’ shared evolutionary experiences. Beliefs are inferences updated (or not) from experience. Values, though, are aspirational. They are less a conjecture about the world, and more a hope for the world. This is a crucial point, especially when it comes to our emotions / feelings. So let me state it again: feelings (visceral beliefs) are not values.
We have visceral beliefs, i.e., “feelings,” that pertain to status, relative self-importance, relative need for resources, and so on. If I feel that I am of a higher status than another individual, I might also feel that my needs are more important, or that actions that harm that other person are justified. These beliefs are not so much chosen as they are free-floating in the contingencies of our environments. (Remember, “contingencies” refer to the selective forces of history). Just as we don’t choose to see a visual illusion, we don’t, in the moment, choose our feelings. They simply happen.
A group of teenage girls scream obscenities in front of their Montgomery, Alabama school against desegregation, 1963. (Photo by © Flip Schulke/CORBIS/Corbis via Getty Images). Used with permission.
Values, though, are those principles which we have self-chosen, from within the boundaries of our individual contexts, of course. They define how we would like to act. They are our ideals — the person we would hope to be.
Values might coincide with visceral beliefs (feelings) and/or they might conflict with these beliefs. It is easy to be gracious from a position of strength. Less so from a position of vulnerability. This is why Rambert in the section from The Plague says, “You two,” he said, “I suppose you’ve nothing to lose in all this. It’s easier, that way, to be on the side of the angels.” Rambert, remember, has been seeking to escape the quarantine of the plague in order to return to his love in Paris. He is stating that it is easy for the Rieux and Tarrou to courageously stay and take care of the sick because they have no cost. In this sense, their beliefs align with their values. For Rambert, though, the visceral love he feels for his wife is at odds with staying to help combat the plague. At the end of the section I provided in the last post he learns that he is mistaken.
I bring this up because crises trigger feelings – some heroic and some shameful. We have leaders inciting fear and directing it at others. So, we have President Trump speaking of the “China Virus,” we have Secretary of State Pompeo speaking of the “Wuhan Virus,” we have senators darkly hinting that SARS-CoV-2 was released from a secret Chinese lab, and we have accusations from Chinese officials that covid-19 was brought to China by the American military. Closer to home (for me, at any rate), we see individuals attempting to escape the horror of widespread, indiscriminate death by linking it to “positives.” So, the President of Vassar College recently tweeted out “How many lives has coronavirus saved in China due to less pollution? Ironic” (Tweet has since been deleted). To her credit she immediately apologized, and I suspect she regrets the feelings that motivated the original posting. Further, it is also quite possibly feelings that lead one to “smugly” point out that the “Spanish Flu” that killed millions world-wide in the early 20th c. occurred in Kansas, or suggest that isn’t it ironic that the terrorist attacks of 9/11/2001 momentarily decreased oil consumption because of the aviation shutdown. As if this helps anything — raises one’s status or makes one appear more knowledgeable.
Again, to refer back to the quote from The Plague, it is indeed like a single record that gets played over and over and over. Blame. Diversion. Dry intellectualization. The desire to be “right.” However, I would be hesitant to judge any of these reactions. After all, although the the reactions are perhaps problematic, they are also tragically human — behaviors, comments, and tweets driven by the machinery of our Homo sapien psyches.
Here, after all, is the reality of the COVID-19 pandemic in Italy. Warning, the video shows individuals suffering…it also shows doctors and nurses doing their part to care for those who are suffering. And here is an image that shows a row of military vehicles lined up along an Italian street. Are they bringing in needed resources? No. They are carrying away bodies.
And here is an image of Dr. Li Wenliang, who died in the service Chinese patients, many of whom also succumbed from COVID-19. As Rieux says in The Plague, “There’s no question of heroism in all this. It’s a matter of common decency. That’s an idea which may make some people smile, but the only means of righting a plague is common decency.”
These images evoke feelings, and some of those feelings are unpleasant, meaning our psyches recoil and search for ways to escape their input. Blame. Raise the drawbridge. Dehumanize. Ignore. Become wary. And these reactions may in fact align with one’s values. They do not, though, align with values that recognize every individual, regardless of status and tribe membership, as unique, valued and equally bounded by death. Values centered on healing, self-sacrifice, and the preciousness of our limited time, rather than self-protection and self-aggrandizement.
Does psychology have anything to say about this interaction of “feelings” and values? It does actually, and I’ll get to that in the next post.
