Mind // Current TV

Never Say Die: Why We Can't Imagine Death

Key Concepts

* Almost everyone has a tendency to imagine the mind continuing to exist after the death of the body.
* Even people who believe the mind ceases to exist at death show this type of psychological-continuity reasoning in studies.
* Rather than being a by-product of religion or an emotional security blanket, such beliefs stem from the very nature of our consciousness.

Everybody’s wonderin’ what and where they all came from.
Everybody’s worryin’ ’bout where they’re gonna go when the whole thing’s done.
But no one knows for certain and so it’s all the same to me.
I think I’ll just let the mystery be.

It should strike us as odd that we feel inclined to nod our heads in agreement to the twangy, sweetly discordant folk vocals of Iris Dement in “Let the Mystery Be,” a humble paean about the hereafter. In fact, the only real mystery is why we’re so convinced that when it comes to where we’re going “when the whole thing’s done,” we’re dealing with a mystery at all. After all, the brain is like any other organ: a part of our physical body. And the mind is what the brain does—it’s more a verb than it is a noun. Why do we wonder where our mind goes when the body is dead? Shouldn’t it be obvious that the mind is dead, too?

And yet people in every culture believe in an afterlife of some kind or, at the very least, are unsure about what happens to the mind at death. My psychological research has led me to believe that these irrational beliefs, rather than resulting from religion or serving to protect us from the terror of inexistence, are an inevitable by-product of self-consciousness. Because we have never experienced a lack of consciousness, we cannot imagine what it will feel like to be dead. In fact, it won’t feel like anything—and therein lies the problem.

The common view of death as a great mystery usually is brushed aside as an emotionally fueled desire to believe that death isn’t the end of the road. And indeed, a prominent school of research in social psychology called terror management theory contends that afterlife beliefs, as well as less obvious beliefs, behaviors and attitudes, exist to assuage what would otherwise be crippling anxiety about the ego’s inexistence.

According to proponents, you possess a secret arsenal of psychological defenses designed to keep your death anxiety at bay (and to keep you from ending up in the fetal position listening to Nick Drake on your iPod). My writing this article, for example, would be interpreted as an exercise in “symbolic immortality”; terror management theorists would likely tell you that I wrote it for posterity, to enable a concrete set of my ephemeral ideas to outlive me, the biological organism. (I would tell you that I’d be happy enough if a year from now it still had a faint pulse.)

Yet a small number of researchers, including me, are increasingly arguing that the evolution of self-consciousness has posed a different kind of problem altogether. This position holds that our ancestors suffered the unshakable illusion that their minds were immortal, and it’s this hiccup of gross irrationality that we have unmistakably inherited from them. Individual human beings, by virtue of their evolved cognitive architecture, had trouble conceptualizing their own psychological inexistence from the start.

Curiously Immortal
The problem applies even to those who claim not to believe in an afterlife. As philosopher and Center for Naturalism founder Thomas W. Clark wrote in a 1994 article for the Humanist:

Here ... is the view at issue: When we die, what’s next is nothing; death is an abyss, a black hole, the end of experience; it is eternal nothingness, the*****CONTINUESKey Concepts * Almost everyone has a tendency to imagine the mind continuing to... more

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Metaphors of the mind: why loneliness feels cold and sins feel dirty

"Chen-Bo Zhong is an assistant professor at the Rotman School of Management at the University of Toronto. In recent years, he’s explored a wide variety of topics, from the benefits of relying on the unconscious to generate creative insights to the reasons people often use temperature metaphors (“icy stares,” “cold shoulders,” and so on) when describing acts of social rejection. Mind Matters editor Jonah Lehrer chats with Zhong about his latest research.

LEHRER: You recently demonstrated that being socially excluded from a group can make people feel colder, so that they believe a room is colder and prefer warm drinks and snacks, such as hot coffee and soup. What made you interested in this line of research?

ZHONG: I came across this popular 1970s song on YouTube called Lonely This Christmas written by Nicky Chinn and Mike Chapman. It goes, “It'll be lonely this Christmas, lonely and cold, it'll be cold so cold, without you to hold.” It just occurred to me that maybe what the song describes is more than a metaphor but a real psychological connection between loneliness and coldness. Indeed, my collaborator Geoffrey Leonardelli [a professor of organizational behavior at the University of Toronto] and I found that people not only use coldness-related terms to describe social rejection (for example, “cold shoulder”), but also experience rejection as physical coldness: feeling cold becomes an integral part of our experience of being socially isolated. This research is consistent with recent theories on embodied cognition as well as general research on the connection between mind and body.

LEHRER: What are some other examples of how seemingly abstract thoughts, such as feeling excluded, can have physical manifestations?

ZHONG: Another example would be the relation between morality and physical cleanliness. In my early work “Washing Away Your Sins: Threatened Morality and Physical Cleansing” in collaboration with Katie Liljenquist [a professor of organizational behavior at Brigham Young University], we discussed how metaphors such as “dirty hands” or “clean records” may have a psychological basis such that people make sense of morality through physical cleanliness.

When people’s moral self image is threatened, as when they think about their own unethical past behaviors, people literally experience the need to engage in physical cleansing, as if the moral stain is literally physical dirt. We tested this idea in multiple studies and showed that when reminded of their past moral transgressions, people were more likely to think about cleansing-related words such as “wash” and “soap”, expressed stronger preference for cleansing products (for instance, a soap bar), and were also more likely to accept an antiseptic wipe as a free gift (rather than a pencil with equal value).

Further, physical cleansing may actually be effective in mentally getting rid of moral sins. In another study, in which participants who recalled unethical behaviors were either given a chance to cleanse their hands or not, we found that washing hands not only assuaged moral emotions such as guilt and regret but also reduced participants’ willingness to engage in prosocial behaviors such as volunteering Thus physical washing can actually wash away sins. Perhaps this effect is why most world religions practice some form of washing rituals to purify souls. We should be cautious, however, knowing that if our sins are so easily “washed away” we might not be as motivated to engage in actual compensatory behaviors to make up for our mistakes."

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