Born under a bad sign
by Tom Sullivan
On Wednesday, NPR ran a story about a Russian writer, Mikhail Bulgakov, whose work Stalin enjoyed, but whose ideas Stalin considered “too dangerous to publish.” Ideas are like that. Invasive. Pernicious. Bulletproof, as “V” said in the movie. They can spread like a virus. Or, reduced to shibboleths, become objects of worship. For many, freedom works like that now.
Also this week, Michael Kraus and Jacinth J. X. Tan of the University of Illinois released a paper on the role of a particularly virulent notion, essentialism, in how people see themselves and report their health:
In this research, we proposed and examined the possibility that lay theories that people hold about social class categories can mitigate class-related health disparities. Across three studies, we found that while lower-class individuals were more likely to report experiencing poorer health and greater negative self-conscious emotions compared to upper-class individuals when they endorsed essentialist beliefs about social class, this class-based difference was not observed when participants endorsed non-essentialist beliefs about social class.
Basically, if you are poor and believe social status is inbred
—in your genes—you are more likely to report being unhealthy, the study suggests. Poor people without this belief are more likely to report being healthier and less likely to accept their status as unchangeable.
A bad idea like Social Darwinism can be debilitating, studies suggest. Yet, we give lip service to the Horatio Alger myth while privately believing that some people are just “born that way.”
Kraus has been studying this effect for awhile. Last year Kraus released another such study along with Dacher Keltner of the University of California at Berkeley. Matthew Hutson wrote:
Kraus and Keltner looked deeper into the connection between social class and social class essentialism by testing participants’ belief in a just world, asking them to evaluate such statements as “I feel that people get what they are entitled to have.” The psychologist Melvin Lerner developed just world theory in the 1960s, arguing that we’re motivated to believe that the world is a fair place. The alternative—a universe where bad things happen to good people—is too upsetting. So we engage defense mechanisms such as blaming the victim—“She shouldn’t have dressed that way”—or trusting that positive and negative events will be balanced out by karma, a form of magical thinking.
Kraus and Keltner found that the higher people perceived their social class to be, the more strongly they endorsed just-world beliefs, and that this difference explained their increased social class essentialism: Apparently if you feel that you’re doing well, you want to believe success comes to those who deserve it, and therefore those of lower status must not deserve it. (Incidentally, the argument that you “deserve” anything because of your genes is philosophically contentious; none of us did anything to earn our genes.)
The richer you are, the more likely you are to believe it is not the luck of the draw that put you where you are, but something essential about you and your breeding. Poor? You were born under a bad sign.
Social class essentialism is basically inciting social Darwinism. This distortion of Darwin’s theory of evolution, in one interpretation, is the belief that only the fit survive and thrive—and, further, that this process should be accepted or even accelerated by public policy. It’s an example of the logical fallacy known as the “appeal to nature”—what is natural is good. (If that were true, technology and medicine would be moral abominations.) Social class essentialism entails belief in economic survival of the fittest as a fact. It might also entail belief in survival of the fittest as a desired end, given the results linking it to reduced support for restorative interventions. It’s one thing to say, “Those people can’t change, so let’s not waste our time.” It’s another to say, “Those people can’t change, so let’s lock them away.” Or eradicate them: Only four years ago, then-Lt. Gov. of South Carolina Andre Bauer told a town hall meeting that poor people, like “stray animals,” should not be fed, “because they breed.”
More study is required, Kraus and Tan conclude this week. But the work to date suggests that liberating people of this noxious and common essentialist idea might not only improve people’s prospects in life, but their health as well.
“For every complex problem there is an answer that is clear, simple, and wrong,” H.L. Mencken wrote. Explaining high or low status in life as a product of one’s own genetic or moral superiority is one of them. Conversely, one of life’s most profound and hardest-to-accept truths can be found in a two-word bumper sticker: Sh*t happens.