The Participation Mystique

How we relate to others, things, environments.

We are all wrapped up in the impeachment drama now, wondering what could be going on with a White House full of people who have lost their moral compasses, their minds. Such drama is an exquisite example of participation mystique, on our part as we look on in horror as the not very bright officials change their stories by the day, rats start to leave the sinking ship, and the president twists in the wind. We might not sympathize, but we recognize, and voyeuristically participate in, the emotions running and the gears turning.

Carl Jung took the term, participation mystique, from the anthropologist Lucien Levy Bruhl. The original conception was a rather derogotory concept about the animism common among primitive people, that they project anthropomorphic and social characters to objects in the landscape, thus setting up mystical connections with rocks, mountains, streams, etc. Are such involvements characteristic of children and primitive people, but not of us moderns? Hardly. Modern people have distancing and deadening mechanisms to manage our mental involvement with projected symbologies, foremost among which is the scientific mindset. But our most important and moving experiences partake of identification with another- thing or person, joining our mental projection with their charisma, whatever that might be.

Participation mystique remains difficult to define and use as a concept, despite books being written about it. But I would take it as any empathetic or identification feelings we have toward things and people, by which the boundaries in between become blurred. We have a tremendous mental power to enter into other's feelings, and we naturally extend such participation (or anthropomorphism) far beyond its proper remit, to clouds, weather events, ritual objects, etc. This is as true today with new age religions and the branding relationships that every company seeks to benefit from, as it is in the more natural setting of imputing healing powers to special pools of water, or standing in awe of a magnificent tree. Such feelings in relation to animals has had an interesting history, swinging from intense identification on the part of typical hunters and cave painters, to an absurd dismissal of any soul or feeling by scientistic philosophers like Descartes, and back to a rather enthusiastic nature worship, nature film-making, and a growing scientific and philosophical appreciation of the feelings and moral status of animals in the present day.

Participation mystique is most directly manipulated and experienced in the theater, where a drama is specifically constructed to draw our sympathetic feeings into its world, which may have nothing to do with our reality, or with any reality, but is drenched in the elements of social drama- tension, conflict, heroic motivations, obstacles. If you don't feel for and with Jane Eyre as she grows from abused child, to struggling adult, to lover, to lost soul, and finally to triumphant partner, your heart is made of stone. We lend our ears, but putting it psychologically, we lend a great deal more, with mirror neurons hard at work.

All this is involuntary and unconscious. Not that it does not affect our conscious experience, but the participation mystique arises as an automatic response from brain levels that we doubtless share with many other animals. Seeing squirrels chase each other around a tree gives an impression of mutual involvement and drama that is inescapable. Being a social animal requires this kind of participation in each other's feelings. So what of the psychopath? He seems to get these participatory insights, indeed quite sensitively, but seems unaffected- his own feelings don't mirror, but rather remain self-centered. He uses his capabilities not to sympathise with, but to manipulate, others around him or her. His version of participation mystique is a truncated half-experience, ultimately lonely and alienating.

And what of science, philosophy and other ways we systematically try to escape the psychology of subjective identification and participation? As mentioned above in the case of animal studies, a rigid attitude in this regard has significantly retarded scientific progress. Trying to re-establish objectively what is so obvious subjectively is terribly slow, painstaking work. Jane Goodall's work with chimpanzees stands as a landmark here, showing the productive balance of using both approaches at once. But then when it comes to physics and the wide variety of other exotic phenomena that can not be plausibly anthropomorphized or participated in via our subjective identification, the policy of rigorously discarding all projections and identifications pays off handsomely, and it is logic alone that can tell us what reality is.

• The Democratic candidates on worker rights.
• Was it trade or automation? Now that everything is made in China, the answer should be pretty clear.
• On science.
• Turns out that Google is evil, after all.
• Back when some Republicans had some principles.
• If all else fails, how about a some nice culture war?
• What is the IMF for?
• #DeleteFacebook
• Graphic: who is going to tax the rich? Who is pushing a fairer tax system overall? Compare Biden with Warren carefully.