A simple experiment, so simple as to seem trivial, will bring us directly to the heart of the matter. Take any two unequal objects, such as a pen and pencil or two unequally filled glasses of water, and place them on the desk in front of you. Then, partly closing your eyes to increase your attention to the task, pick up each one with the thumb and forefinger and judge which is heavier. Now introspect on everything you are doing. You will find yourself conscious of the feel of the objects against the skin of your fingers, conscious of the slight downward pressure as you feel the weight of each, conscious of any protuberances on the sides of the objects, and so forth. And now the actual judging of which is heavier. Where is that? Lo! the very act of judgment that one object is heavier than the other is not conscious. It is somehow just given to you by your nervous system. If we call that process of judgment thinking, we are finding that such thinking is not conscious at all. A simple experiment, yes, but extremely important. It demolishes at once the entire tradition that such thought processes are the structure of the conscious mind.
This type of experiment came to be studied extensively back at the beginning of this century in what came to be known as the Wurzburg School. It all began with a study by Karl Marbe in 1901, which was very similar to the above, except that small weights were used. The subject was asked to lift two weights in front of him, and place the one that was heavier in front of the experimenter, who was facing him. And it came as a startling discovery both to the experimenter himself and to his highly trained subjects, all of them introspective psychologists, that the process of judgment itself was never conscious.
Jaynes, Julian. The Origin of Consciousness in the Breakdown of the Bicameral Mind
But S.’s ability to remember was also a hindrance in everyday life. He had a hard time understanding abstract concepts or figurative language, and he was terrible at recognizing faces because he had memorized them at an exact point in time, with specific facial expressions and features. The ability to forget, scientists eventually came to realize, was just as vital as the ability to remember.
“We’re inundated with so much information every day, and much of that information is turned into memories in the brain,” said Ronald Davis, a neurobiologist at the Scripps Research Institute in Jupiter, Fla. “We simply cannot deal with all of it.”
Researchers like Dr. Davis argue that forgetting is an active mechanism that the brain employs to clear out unnecessary pieces of information so we can retain new ones. Others have gone a step further, suggesting that forgetting is required for the mental flexibility inherent in creative thinking and imagination.
A new paper, published Thursday in the journal Science, points to a group of neurons in the brain that may be responsible for helping the brain to forget. Akihiro Yamanaka, a neuroscientist at Nagoya University in Japan, and his team stumbled across the cells, known as melanin-concentrating hormone, or M.C.H., neurons, while studying sleep regulation in mice.
Whenever we solve the problem of dreams, we shall not be far from solving the root problems of human identity and creativity. Has anyone noticed the really inexplicable thing about our nightly narrative tapes? They have suspense. This occurred to me last night, when I was involved in a Hitchcock-type chase dream—in which, I suddenly realized, I did not know what was going to happen next. I did not know who would be lurking behind the next door; and I wanted desperately to know. What part of one’s mind is it that harbours secrets unknown even to the unconscious? (For in dreams we are surely privy to the unconscious in full flood.) The theory that in dreams we tap a source of energy outside the individual psyche is powerfully reinforced by the presence of suspense.
Diaries, Kenneth Tynan
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