As quoted in the third installment of Errol Morris’ essay on anosognosia (published in The New York Times). Part 3 is all about the debilitating stroke President Woodrow Wilson suffered on October 1919 and his subsequent refusal to acknowledge that there was something wrong with him. Morris tells the story:

For Levin, Wilson’s inability to perceive his own incapacity had truly devastating consequences for the nation and world he helped to lead. Perhaps even more troublingly, the reaction to Wilson’s anosognosia on the part of his close associates raises the possibility of an even more problematic impairment — a social anosognosia. Can a group of people, perhaps even society at large, devolve into a state of destructive cluelessness?

Wilson expressed it best of all. On hearing the news of the Senate vote — essentially, the end of the League fight — Wilson asked Grayson to read a verse from the Bible, 2 Corinthians 4:8:

We are troubled on every side, yet not distressed; we are perplexed but not in despair.

Wilson then said, “If I were not a Christian, I think I should go mad, but my faith in God holds me to the belief that He is in some way working out his plan through human perversity and mistakes.”[52]

Amen. (more)

An excerpt taken from the fascinating (really) account of Mazoltuv Borukhova’s Trial. The way Malcolm’s puts it could be used, I think, to illustrate the existential implication of “cognitive dissonance”.

Janet Malcolm :

“(born 1934) is an American writer and journalist on staff at The New Yorker magazine. She is the author of Psychoanalysis: The Impossible Profession (1981), In the Freud Archives (1984) and The Journalist and the Murderer (1990).” (wikipedia)

Learn more about Leon Festinger and his famous book When Prophecy Fails

About James Surowiecki:

“James Surowiecki has been a staff writer at The New Yorker since 2000. He writes The Financial Page. Surowiecki came to The New Yorker from Slate, where he wrote the Moneybox column. He has also been a contributing editor at Fortune and a staff writer at Talk. Previously, he was the business columnist for New York magazine. He has contributed to The Wall Street Journal, Wired, the New York Times Magazine, the Washington Post, and Lingua Franca, and has written on subjects ranging from Silicon Valley to college basketball.” (more)

More importantly, James Surowiecki is the author of The Wisdom of Crowds (2004)

This phenomenon was demonstrated in a series of experiments performed by Justin Kruger and David Dunning and is now known as the Dunning-Kruger effect:

“The Dunning–Kruger effect is a cognitive bias in which “people reach erroneous conclusions and make unfortunate choices but their incompetence robs them of the metacognitive ability to realize it”. The unskilled therefore suffer from illusory superiority, rating their own ability as above average, much higher than in actuality; by contrast, the highly skilled underrate their abilities, suffering from illusory inferiority. This leads to a perverse result where less competent people will rate their own ability higher than more competent people. It also explains why actual competence may weaken self-confidence because competent individuals falsely assume that others have an equivalent understanding. “Thus, the miscalibration of the incompetent stems from an error about the self, whereas the miscalibration of the highly competent stems from an error about others.” (wikipedia)

They also

hypothesized that with a typical skill which humans may possess in greater or lesser degree […] incompetent individuals fail to recognize genuine skill in others” (wikipedia)

This is quite exactly the definition Errol Morris gave to “stupidity” a few days ago via his Twitter account:

“Apropos of nothing. My definition of a stupid person. A stupid person is a person who treats a smart person as though they’re stupid.” (Twitter)

UPDATE : looks like someone told Errol :

“Someone compared my definition of a stupid person to the Dunning-Kruger Effect, http://bit.ly/agqBDz. (I am deeply flattered.)” (Twitter)

The study “A Demonstration of the Transition from Ready-to-Hand to Unready-to-Hand” by Dobromir G. Dotov, Lin Nie, Anthony Chemero is available online (PDF).

The “fondamental concept” to which Chemero is referring is the concept of “readiness-to-hand”. Heidegger explains this concept in section 15 of his book Being and Time : “The Being of the Entities Encountered in the Environment” (see Google Books). To understand this concept, one can get help from Wikipedia, from an online Glossary of Terms in Being and Time (edited by Roderick Munday, last updated in March 2009) and from Dean Heckles’ blog (Heckle “is a social–cognitive scientist and a PhD student at Stanford” and he specifically chose to name his blog… “Ready-to-hand” : great introduction to the concept if you’re into technology or communication or media studies).

For a good overview of what’s at stakes today when it comes to our relationship to technology, one should read the “General Introduction” of the first book of the Technics and Time trilogy by Bernard Stiegler. The book has been translated from French by Richard Beardsworth and George Collins. The “General Introduction” which run from page 1 to 18 is available via Google Books.

Previously on Skandalon: cognition and media ecology.