There’s a fascinating article in The Atlantic discussing the theory that our sense of self isn’t just one single entity but rather a mix of multiple selves. Paul Bloom, a psychology professor at Yale University and author of “Descartes’ Baby: How the Science of Child Development Explains What Makes Us Human,” explores this idea in his piece titled “First Person Plural.” He’s also writing a book on pleasure, which promises to be an interesting read.
Bloom’s article argues that our self is not a single, unified identity but a collection of competing selves. This theory helps us understand some everyday puzzles, like why addictions and compulsions are so hard to break or why we spend so much time indulging in fictional worlds through TV shows, novels, and virtual reality. It also offers a useful framework for considering the idea that people might benefit if governments and businesses helped manage their emotional impulses.
Bloom delves into several aspects of this theory. He reviews different perspectives on the self, presenting his view as one that acknowledges the brain’s role in creating a consistent self over time but also recognizes the presence of multiple, conflicting selves within us. These selves have different desires and often compete, bargain, deceive, and plot against each other.
For instance, Bloom explains how this internal conflict might be why one part of us wants to lose weight while another part wants to enjoy pizza. He links this to research on dissociative-identity disorder, formerly known as multiple-personality disorder.
There are some humorous moments, too. For example, one woman received over $2 million in a settlement after a therapist convinced her she had more than 120 personalities, including children, angels, and even a duck. Bloom also touches on the idea of imaginary friends, citing writer Adam Gopnik’s daughter, whose imaginary friend was always too busy to play.
The practical implications of this theory are explained through the concept of “binding.” This is when one self anticipates the actions of another and sets limits accordingly. For example, a person trying to quit smoking might ask friends not to give them cigarettes, no matter how much they beg. This method of self-binding has political and societal applications as well. Economist Richard Thaler and legal scholar Cass Sunstein describe “libertarian paternalism,” which involves structuring choices in a way that promotes better decisions without restricting freedom. One example is automatically enrolling employees in a savings plan but allowing them to opt out if they choose.
Bloom also points out that it’s simplistic to think the long-term self is always right. For example, many atrocities are committed by people who act on short-term impulses or adopt belief systems that allow them to ignore more moral gut feelings. Some slave owners, for instance, justified slavery with elaborate, albeit flawed, moral justifications.
To add to Bloom’s discussion, adopting an ethical perspective and code can serve as another form of self-binding. An ethical perspective acknowledges that aligning with ethical principles can lead to long-term happiness, recognizing the need to function appropriately in a larger reality. Ethical codes, like the five or ten precepts in Buddhism, offer guidelines for behavior, helping us navigate the competing desires of our multiple selves.
Meditation is another valuable tool for developing a unitary self. Bloom himself mentions in an interview that meditative exercises have a fascinating impact on our multiple selves. Practices like mindfulness of breathing help strengthen the observing self, allowing us to notice and let go of passing thoughts, emotions, and fantasies. Over time, this leads to greater concentration and happiness.
In vipassana meditation, we observe the various selves arising and passing away, developing equanimity and realizing that these selves are not ultimately “us.” This practice helps us become more aware of the transient nature of our thoughts and feelings, leading to a deeper understanding of our true self.
Reflecting on this theory invites us to consider how we can compassionately embrace all parts of our sense of self. Meditation and ethical practices offer ways to navigate and integrate these multiple selves, promoting a sense of unity and well-being.