Political Appetitions


n. Desire; a longing for, or seeking after, something.

From Latin appetītiō (“a longing for or desire”).

Leibniz’s Philosophy of Mind
Stanford Encyclopedia of Philosophy

Appetitions are explained as “tendencies from one perception to another” (Principles of Nature and Grace, sec.2 (1714)). Thus, we represent the world in our perceptions, and these representations are linked with an internal principle of activity and change (Monadology, sec.15 (1714)) which, in its expression in appetitions, urges us ever onward in the constantly changing flow of mental life. More technically explained, the principle of action, that is, the primitive force which is our essence, expresses itself in momentary derivative forces involving two aspects: on the one hand, there is a representative aspect (perception), by which that the many without are expressed within the one, the simple substance; on the other, there is a dynamical aspect, a tendency or striving towards new perceptions, which inclines us to change our representative state, to move towards new perceptions. (See Carlin 2004.)

Leibniz: truth, knowledge and metaphysics
Academic Dictionaries and Encyclopedias

This is the famous doctrine of unconscious perceptions. Here it is helpful to recall Leibniz’s hierarchical arrangement of monads. All monads perceive, but they differ vastly in terms of the quality of their perceptions. Human minds or spirits are distinguished not only by reason but also by ‘apperception’ which means consciousness or perhaps even selfconsciousness. But though Leibniz holds that human minds are set apart from lower monads by their capacity for (self)-conscious awareness, he further believes that they also have unconscious or little perceptions (petites perceptions); such perceptions are little because they are low in intensity. Not merely do large stretches of our mental life consist wholly in little perceptions, but even conscious mental states are composed of such perceptions. The doctrine of unconscious perceptions is perhaps Leibniz’s principal innovation in psychology, and it is of course profoundly anti-Cartesian in its implications. For Descartes subscribes to the view that the mind is transparent to itself; he is explicit that there is nothing in the mind of which we are not conscious.80 In the New Essays on Human Understanding, his reply to Locke, Leibniz remarks that there are ‘thousands of indications’ in favour of unconscious perceptions.81

Predisposed: Liberals, Conservatives, and the Biology of Political Differences
By John R. Hibbing, Kevin B. Smith, and John R. Alford
Kindle Locations 429-488

People are not fully conscious of their predispositions. Gottfried Leibniz, a seventeeth-century mathematician and scientist, called them “appetitions” and argued that, though unconscious , appetitions drive human actions. His ideas so troubled Descartes-addled Enlightenment minds that they were not published until well after Leibniz’s death. Even then, they were not taken seriously for a long time. Recent science, though, is fully on board with Leibniz’s ideas and is providing ever -increasing evidence that people grossly overestimate the role in their decisions of rational, conscious thought , just as they grossly overestimate the extent to which sensory input is objective.

Neuroscientist David Eagleman goes so far as to claim that “the brain is properly thought of as a mostly closed system that runs on its own internally generated activity … internal data is not generated by external sensory data but merely modulated by it.” 14 Noting that people often do things because of forces of which they are not aware and then produce a bogus reason for these actions after the fact, Stephen Pinker refers to the portion of the brain involved in constructing this post hoc narrative as the “baloney generator.” 15 The baloney generator is so effective that people believe they know the reasons for their actions and beliefs even when these reasons are inaccurate and patently untrue. 16

Need examples of physiology affecting attitudes and behavior, even when people think they are being rational? Consider this: Job applicant resumes reviewed on heavy clipboards are judged more worthy than identical resumes on lighter clipboards; holding a warm or hot drink can influence whether opinions of other people are positive or negative; when people reach out to pick up an orange while smelling strawberries they unwittingly spread their fingers less widely— as if they were picking up a strawberry rather than an orange. 17 People sitting in a messy, smelly room tend to make harsher moral judgments than those who are in a neutral room; disgusting ambient odors also increase expressed dislike of gay men. 18 Judges’ sentencing practices are measurably more lenient when they are fresh and haven’t just dealt with a string of prior cases. 19 Sitting on a hard, uncomfortable chair leads people to be less flexible in their stances than if they are seated on a soft , comfortable chair, and people reminded of physical cleansing, perhaps by being located near a hand sanitizer, are more likely to render stern judgments than those who were not given such a reminder. 20 People even can be made to change their moral judgments as a result of hypnotic suggestion. 21

In all these cases the baloney generator can produce a convincing case that the pertinent decision was made on the merits rather than as a result of irrelevant factors. People actively deny that a chunky clipboard has anything to do with their assessment of job applicants or that a funky odor has anything to do with their moral judgments. Judges certainly refuse to believe that the length of time since their last break has anything to do with their sentencing decisions; after all, they are meting out objective justice . Leibniz was right, though, and the baloney generator is full of it. The way we respond—biologically, physiologically, and in many cases unwittingly— to our environments influences attitudes and behavior. People much prefer to believe, however , that their decisions and opinions are rational rather than rationalized.

This desire to believe we are rational is certainly in effect when it comes to politics, where an unwillingness to acknowledge the role of extraneous forces of which we may not even be aware is especially strong. Many pretend that politics is a product of citizens taking their civic obligations seriously, sifting through political messages and information, and then carefully and deliberately considering the candidates and issue positions before making a consciously informed decision. Doubtful. In truth, people’s political judgments are affected by all kinds of factors they assume to be wholly irrelevant.

Compared to people (not just judges) with full stomachs, those who have not eaten for several hours are more sympathetic to the plight of welfare recipients. 22 Americans whose polling place happens to be a church are more likely to vote for right-of-center candidates and ideas than those whose polling place is a public school. 23 People are more likely to accept the realities of global warming if their air conditioning is broken. 24 Italians insisting they were neutral in the lead-up to a referendum on expanding a U.S . military base, but who implicitly associated pictures of the base with negative terms, were more likely to vote against the referendum; in other words, people who genuinely believed themselves to be undecided were not. 25 People shown a cartoon happy face for just a few milliseconds (too quick to register consciously) list fewer arguments against immigration than those individuals who were shown a frowning cartoon face. 26 Political views are influenced not only by forces believed to be irrelevant but by forces that have not entered into conscious awareness. People think they know the reasons they vote for the candidates they do or espouse particular political positions or beliefs, but there is at least a slice of baloney in that thinking.

Responses to political stimuli are animated by emotional and not always conscious bodily processes. Political scientist Milt Lodge studies “hot cognition” or “automaticity.” His research shows that people tag familiar objects and concepts with an emotional response and that political stimuli such as a picture of Sarah Palin or the word “Obamacare” are particularly likely to generate emotional or affective (and therefore physiologically detectable) responses. In fact, Lodge and his colleague Charles Taber claim that “all political leaders, groups, issues, symbols, and ideas previously thought about and evaluated in the past become affectively charged— positively or negatively.” 27 Responses to a range of individual concepts and objects frequently become integrated in a network that can be thought of as the tangible manifestation of a broader political ideology.

The fact that extraneous forces that may not have crossed the threshold of awareness (sometimes called sub-threshold) shape political orientations and actions makes it possible for individual variation in nonpolitical variables to affect politics. If hotter ambient temperatures in a room increase acceptance of global warming, maybe people whose internal thermostats incline them to feeling hot are also more likely to be accepting of global warming. Likewise, sensitivity to clutter and disorder, to smell, to disgust, and to threats becomes potentially relevant to political views. Since elements of these sensitivities often are outside of conscious awareness, it becomes possible that political views are shaped by psychological and physiological patterns.

My Bumper Car Philosophy of Life

I sometimes find myself complaining about a particular person or group or criticizing a type of person. It’s amusing. Everyone feels this way sometimes. In being who we are, we inevitably can’t fully understand (emotionally or cognitively) others who are very different from us. It’s perfectly normal, but most often we don’t think about how odd this is.

None of us really knows why we are the way we are or even exactly how we became that way. We all have our own stories that explain our lives, but these really are just rationalizations to explain away the uncomfortable fact that we are mostly shaped by and motivated by things of which we are unaware. The factors that go into making a human are infinite, beyond comprehension. Maybe what bothers us about not understanding others is that we ultimately don’t even understand ourselves.

In life, we are driving blind. We learn of the world by running into things. This is my bumper car philosophy of life.