Empathy is key to persuasion. . . and success

Writing is hard.

There just are so many things to consider, and then after your work is finished it may, or, may not strike a chord.  With a publisher or producer.  And then with the public.

This raises an important consideration:  did you write to satisfy yourself, or, did you write to satisfy your reader or viewer?

The following research reports are about having empathy for the person you're writing for - in the case of these studies, writing to convince a political opponent of the wisdom of your point of view. The conclusion of the researchers is that arguments based on a political opponent's moral principles, rather than one's own, have a much better chance of success.

This observation applies to writing fiction and non-fiction.  The question is: who are your target readers?  Think you're writing for everyone?  Sorry, no such animal.

Certain types of people read or watch certain types of fiction.  Or non-fiction.


Personally, I read some fiction, not a lot, but I do read non-fiction.  Right now I'm enjoying two historical works, one about the peace movement in England during WWI and the other about the city of Washington D.C. during the American civil war.  The last book I finished was a wonderful biography of Einstein.  The last fiction I read was a D.L. Sayers' murder mystery - which I have read several times before.

I'm of a type in what I read.   There are other types of readers and viewers.

Who reads romantic fiction?

Who watches scifi almost exclusively?

Who reads historical fiction?

Who watches conspiracy shows on TV?

The list goes on, and the description of people who are fans of each genre' are different, all different.  So here's one more thing you must consider to find success as a writer.

Who are you writing for?

Can you describe your typical reader or the reader you target?

If not, you're hurting your own chances of success.

Here's three reports that address persuasion, with links to the full studies in the attributions.
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Empathy is key to political persuasion 

In today's American politics, it might seem impossible to craft effective political messages that reach across the aisle on hot-button issues like same-sex marriage, national health insurance and military spending. But, based on new research by Stanford sociologist Robb Willer, there's a way to craft messages that could lead to politicians finding common ground.

"We found the most effective arguments are ones in which you find a new way to connect a political position to your target audience's moral values," Willer said.

While most people's natural inclination is to make political arguments grounded in their own moral values, Willer said, these arguments are less persuasive than "reframed" moral arguments.

To be persuasive, reframe political arguments to appeal to the moral values of those holding the opposing political positions, said Matthew Feinberg, assistant professor of organizational behavior at the University of Toronto, who co-authored the study with Willer. Their work was published recently online in the Personality and Social Psychology Bulletin.

Such reframed moral appeals are persuasive because they increase the apparent agreement between a political position and the target audience's moral values, according to the research, Feinberg said.

In fact, Willer pointed out, the research shows a "potential effective path for building popular support in our highly polarized political world." Creating bipartisan success on legislative issues -- whether in Congress or in state legislatures -- requires such a sophisticated approach to building coalitions among groups not always in agreement with each other, he added.

Different moral values
Feinberg and Willer drew upon past research showing that American liberals and conservatives tend to endorse different moral values to different extents. For example, liberals tend to be more concerned with care and equality where conservatives are more concerned with values like group loyalty, respect for authority and purity.

They then conducted four studies testing the idea that moral arguments reframed to fit a target audience's moral values could be persuasive on even deeply entrenched political issues. In one study, conservative participants recruited via the Internet were presented with passages that supported legalizing same-sex marriage.

Conservative participants were ultimately persuaded by a patriotism-based argument that "same-sex couples are proud and patriotic Americans … [who] contribute to the American economy and society."

On the other hand, they were significantly less persuaded by a passage that argued for legalized same-sex marriage in terms of fairness and equality.

Feinberg and Willer found similar results for studies targeting conservatives with a pro-national health insurance message and liberals with arguments for high levels of military spending and making English the official language of the United States. In all cases, messages were significantly more persuasive when they fit the values endorsed more by the target audience.

"Morality can be a source of political division, a barrier to building bi-partisan support for policies," Willer said. "But it can also be a bridge if you can connect your position to your audience's deeply held moral convictions."

Values and framing messages
"Moral reframing is not intuitive to people," Willer said. "When asked to make moral political arguments, people tend to make the ones they believe in and not that of an opposing audience -- but the research finds this type of argument unpersuasive."

To test this, the researchers conducted two additional studies examining the moral arguments people typically make. They asked a panel of self-reported liberals to make arguments that would convince a conservative to support same-sex marriage, and a panel of conservatives to convince liberals to support English being the official language of the United States.

They found that, in both studies, most participants crafted messages with significant moral content, and most of that moral content reflected their own moral values, precisely the sort of arguments their other studies showed were ineffective.

"Our natural tendency is to make political arguments in terms of our own morality," Feinberg said. "But the most effective arguments are based on the values of whomever you are trying to persuade."

In all, Willer and Feinberg conducted six online studies involving 1,322 participants.

Story Source:  Materials provided by Stanford University, original written by Clifton B. Parker. M. Feinberg, R. Willer. From Gulf to Bridge: When Do Moral Arguments Facilitate Political Influence? Personality and Social Psychology Bulletin, 2015
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The role of genes in political behavior

Politics and genetics have traditionally been considered non-overlapping fields, but over the past decade it has become clear that genes can influence political behavior, according to a review published online August 27th in Trends in Genetics. This paradigm shift has led to novel insights into why people vary in their political preferences and could have important implications for public policy.

"We're seeing an awakening in the social sciences, and the wall that divided politics and genetics is really starting to fall apart," says review author Peter Hatemi of the University of Sydney. "This is a big advance, because the two fields could inform each other to answer some very complex questions about individual differences in political views."

In the past, social scientists had assumed that political preferences were shaped by social learning and environmental factors, but recent studies suggest that genes also strongly influence political traits. Twin studies show that genes have some influence on why people differ on political issues such as the death penalty, unemployment and abortion. Because this field of research is relatively new, only a handful of genes have been implicated in political ideology and partisanship, voter turnout, and political violence.

Future research, including gene-expression and sequencing studies, may lead to deeper insights into genetic influences on political views and have a greater impact on public policy. "Making the public aware of how their mind works and affects their political behavior is critically important," Hatemi says. "This has real implications for the reduction of discrimination, foreign policy, public health, attitude change and many other political issues."
Story Source:  Materials provided by Cell Press.  Peter K Hatemi and Rose McDermott. The Genetics of Politics: Discovery, Challenges and Progress. Trends in Genetics, August 27, 2012
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The real Robinson Crusoe: Alexander Selkirk on Gunpowder Island explored



Credit: iStockphoto/Duncan Walker 

A scene from Robinson Crusoe, showing Crusoe and Friday.
Not unlike many, one of the first works of classic literature I remember reading as boy was an abridged version of Robinson Crusoe.

So when I later learned that the Crusoe character may have been based on the real-life Alexander Selkirk, it wasn't all that surprising.  For any writer of fiction, creating a character and the world they live in is a lot of work.  Research, mostly.  How much easier and more likely to ring true with readers is to take a real-life character, world and situation to work with.  Been done so many times.

This bit of research from 2008 examines the island on which Selkirk lived, an island now known as Robinson Crusoe's.  Earth-shattering?  Nah.  Interesting?  Yes.

Here's the report with a link to the full report in the attribution.
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Real Robinson Crusoe: 
Evidence Of Alexander Selkirk’s Desert Island Campsite

An archaeological dig unearths evidence of the campsite of castaway Alexander Selkirk, the model for Robinson Crusoe. Cast away on a desert island, surviving on what nature alone can provide, praying for rescue but fearing the sight of a boat on the horizon. These are the imaginative creations of Daniel Defoe in his famous novel Robinson Crusoe. Yet the story is believed to be based on the real-life experience of sailor Alexander Selkirk, marooned in 1704 on a small tropical island in the Pacific for more than four years, and now archaeological evidence has been found to support contemporary records of his existence on the island.


An article in the journal Post-Medieval Archaeology presents evidence from an archaeological dig on the island of Aguas Buenas, since renamed Robinson Crusoe Island, which reveals evidence of the campsite of an early European occupant. The most compelling evidence is the discovery of a pair of navigational dividers which could only have belonged to a ship’s master or navigator, as evidence suggests Selkirk must have been. Indeed Selkirk’s rescuer, Captain Woodes Rogers’ account of what he saw on arrival at Aguas Buenas in 1709 lists ‘some practical pieces’ and mathematical instruments amongst the few possessions that Selkirk had taken with him from the ship.


The finds also provide an insight into exactly how Selkirk might have lived on the island. Postholes suggest he built two shelters near to a freshwater stream, and had access to a viewpoint over the harbour from where he would be able to watch for approaching ships and ascertain whether they were friend or foe. Accounts written shortly after his rescue describe him shooting goats with a gun rescued from the ship, and eventually learning to outrun them, eating their meat and using their skins as clothing. He also passed time reading the Bible and singing psalms, and seems to have enjoyed a more peaceful and devout existence than at any other time in his life.


David H Caldwell, National Museums Scotland, is pleased with the results of the dig: “The evidence uncovered at Aguas Buenas corroborates the stories of Alexander Selkirk’s stay on the island and provides a fascinating insight into his existence there. We hope that Aguas Buenas, with careful management, may be a site enjoyed by the increasing number of tourists searching for the inspiration behind Defoe’s masterpiece.”

Alexander Selkirk was born in the small seaside town of Lower Largo, Fife, Scotland in 1676. A younger son of a shoemaker, he was drawn to a life at sea from an early age. In 1704, during a privateering voyage on the Cinque Ports, Selkirk fell out with the commander over the boat’s seaworthiness and he decided to remain behind on Robinson Crusoe Island where they had landed to overhaul the worm-infested vessel. He cannot have known that it would be five years before he was picked up by an English ship visiting the island.

Published in 1719, Robinson Crusoe is one of the oldest and most famous adventure stories in English literature. Whilst it is unclear whether Defoe and Selkirk actually met, Defoe would certainly have heard the stories of Selkirk’s adventure and used the tales as the basis for his novel.

Related stories:
Story Source:  Materials provided by Maney Publishing. Takahashi et al. Excavation at Aguas Buenas, Robinson Crusoe Island, Chile, of a gunpowder magazine and the supposed campsite of Alexander Selkirk, together with an account of early navigational dividers. Post-Medieval Archaeology, 2007
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The Snowstorm personal flying machine



Looking for something special under your Chanukah bush this year?  How about your very own personal flying machine?

The first book I remember reading in the second grade was about a boy with his own personal flying machine - a jet pack - that he used to travel to visit his friends, to go to school, and to hide from his mother when she wanted him to do chores.

I wanted one so very much; it headed my Christmas list every year until, well, today.  I still want one.  Here's an option for a personal flying machine out of the University of Singapore, too late for this holiday season, but next year?  I sure hope so.  It's the first thing listed in my letter to Santa for next year.

Here's the story, with a link to a You Tube video so you can watch it flying in a test.

Students build electric-powered personal flying machine

A team of eight engineering students from the National University of Singapore (NUS) have successfully built Singapore's first personal flying machine, dubbed Snowstorm. Comprising an intricate design of motors, propellers and inflated landing gear set within a hexagonal frame, Snowstorm is an electric-powered aircraft capable of vertical take-off and landing that can be controlled by a single person seated within it. The NUS team envisions this as a clean and simple way to realise our dreams of flying.

The personal flying machine was built over a one-year period, under the auspices of FrogWorks, a collaboration between NUS Faculty of Engineering's Design-Centric Programme (DCP) and the University Scholars Programme (USP). FrogWorks engages students in the study, design and construction of clean leisure craft, a rapidly growing segment of green technology. Previous FrogWorks projects include the conversion of a sport motorcycle and a yacht from petrol to electric propulsion.

Personal flight -- from fantasy to reality
In its current prototype, the personal flying machine can bear the load of a single person up to 70kg for a flight time of about 5 minutes. Rather than a mode of transportation, the team envisions this more as an electric aircraft for personal recreational use in a large indoor space, to satisfy one's desire to fly freely.

"A common trope in popular science fiction is the projection of humans flying on our own -- think the Jetsons, or even Back to the Future. NUS' Snowstorm shows that a personal flying machine is a very real possibility, primarily as a means to fulfill our dreams of flying within a recreational setting," said Dr Joerg Weigl, one of two supervisors of the project, who is from the Design-Centric Programme at the NUS Faculty of Engineering.

Snowstorm's features and capabilities
The NUS team spent two semesters designing and building the flying machine, combining their skills and expertise across different fields of engineering such as computer engineering, electrical engineering and mechanical engineering. Aside from the construction of the physical frame, the students also designed and implemented the craft's electronic control and stabilization system, a pilot safety system as well as an electric energy management and supply system where the three batteries that power the craft can function independently in the event any of the batteries malfunction.

The electric flying machine sports 24 motors, each driving a propeller of 76cm diameter with 2.2kW of power. Its hexagonal frame is made up of anodized aluminium beams, carbon fiber plates and tubes with Kevlar ropes. The pilot seat is positioned at the center of the machine, its weight supported by six landing gear legs, the bottom of which is an inflated ball that adsorbs shock when landing. Three independent rechargeable lithium batteries sets provide a total power of 52.8kW.

To ensure pilot safety, the seat is installed with a five-point harness that secures the pilot to the center of the machine. The flight control system allows the pilot to adjust thrust, pitch, roll and yaw of the craft. In addition, Snowstorm provides a variety of automated flight modes familiar to operators of Unmanned Aerial Vehicles (UAVs), including altitude hold, loiter and position modes. For safety, the team has also worked in a separate switch that can be controlled from the ground to end the flight and bring the machine to a landing, should the pilot lose control of the machine.

"Designing and building Snowstorm was a great learning opportunity for us. The toughest part of this engineering challenge was ensuring a good thrust to weight ratio to allow the craft to lift a person into the air. At every stage of our design, we constantly had to balance and consider trade-offs between the types of materials, their characteristics and weight. In some instances, we even 3D-printed parts, such as our landing gear mount, just so we can have a customized and optimal fit," said Mr Shawn Sim, a third year NUS Engineering student.

The team first tested their design on a smaller 1/6 scale prototype, before proceeding with the massive task of building the current prototype. Using fasteners and non-permanent connections for the beams, the NUS team also designed the flying machine such that it can be dismantled, transported and reassembled easily.

"Recent advances in motors and battery technology has made it possible for us to literally take to the skies," said Associate Professor Martin Henz of the University Scholars Programme and the School of Computing at NUS, who also supervised the project. "The NUS team will continue to fine-tune Snowstorm, working on mechanical safety measures, propeller and motor configurations, and control software and hardware to achieve the high levels of safety, simplicity and performance required for recreational use by the general public," he added. The NUS team hopes the improvements in the coming year will bring Snowstorm closer to commercialization.

You Tube Video:  Snowstorm flying indoors
Story Source:  Materials provided by National University of Singapore.  "Students build electric-powered personal flying machine." ScienceDaily, 2 December 2015. 
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No, not all scientists are atheists


First worldwide survey of religion and science:

 No, not all scientists are atheists

Are all scientists atheists? Do they believe religion and science can co-exist? These questions and others were addressed in the first worldwide survey of how scientists view religion, released December 5th by researchers at Rice University.  "No one today can deny that there is a popular 'warfare' framing between science and religion," said the study's principal investigator, Elaine Howard Ecklund, founding director of Rice University's Religion and Public Life Program and the Herbert S. Autrey Chair in Social Sciences. "This is a war of words fueled by scientists, religious people and those in between."

The study's results challenge longstanding assumptions about the science-faith interface. While it is commonly assumed that most scientists are atheists, the global perspective resulting from the study shows that this is simply not the case.

"More than half of scientists in India, Italy, Taiwan and Turkey self-identify as religious," Ecklund said. "And it's striking that approximately twice as many 'convinced atheists' exist in the general population of Hong Kong, for example, (55 percent) compared with the scientific community in this region (26 percent)."

The researchers did find that scientists are generally less religious than a given general population. However, there were exceptions to this: 39 percent of scientists in Hong Kong identify as religious compared with 20 percent of the general population of Hong Kong, and 54 percent of scientists in Taiwan identify as religious compared with 44 percent of the general population of Taiwan. Ecklund noted that such patterns challenge longstanding assumptions about the irreligious character of scientists around the world.

When asked about terms of conflict between religion and science, Ecklund noted that only a minority of scientists in each regional context believe that science and religion are in conflict. In the U.K. -- one of the most secular countries studied -- only 32 percent of scientists characterized the science-faith interface as one of conflict. In the U.S., this number was only 29 percent. And 25 percent of Hong Kong scientists, 27 percent of Indian scientists and 23 percent of Taiwanese scientists believed science and religion can coexist and be used to help each other.

In addition to the survey's quantitative findings, the researchers found nuanced views in scientists' responses during interviews. For example, numerous scientists expressed how religion can provide a "check" in ethically gray areas.

"(Religion provides a) check on those occasions where you might be tempted to shortcut because you want to get something published and you think, 'Oh, that experiment wasn't really good enough, but if I portray it in this way, that will do,'" said a biology professor from the U.K.

Another scientist said that there are "multiple atheisms," some of which include religious traditions. "I have no problem going to church services because quite often, again that's a cultural thing," said a physics reader in the U.K. who said he sometimes attended services because his daughter sang in the church choir. "It's like looking at another part of your culture, but I have no faith religiously. It doesn't worry me that religion is still out there."

Finally, many scientists mentioned ways that they would accommodate the religious views or practices of the public, whether those of students or colleagues.

"Religious issues (are) quite common here because everyone talks about which temple they go to, which church they go to. So it's not really an issue we hide; we just talk about it. Because, in Taiwan, we have people [of] different religions," said a Taiwanese professor of biology.

Ecklund and fellow Rice researchers Kirstin Matthews and Steven Lewis collected information from 9,422 respondents in eight regions around the world: France, Hong Kong, India, Italy, Taiwan, Turkey, the U.K. and the U.S. They also traveled to these regions to conduct in-depth interviews with 609 scientists, the largest worldwide survey and interview study ever conducted of the intersection between faith and science.

By surveying and interviewing scientists at various career stages, in elite and non-elite institutions and in biology and physics, the researchers hoped to gain a representative look at scientists' views on religion, ethics and how both intersect with their scientific work.

Ecklund said that the study has many important implications that can be applied to university hiring processes, how classrooms and labs are structured and general public policy.

"Science is a global endeavor," Ecklund said. "And as long as science is global, then we need to recognize that the borders between science and religion are more permeable than most people think."

The Templeton World Charity Foundation funded the study. The study also received support from Rice University and the Faraday Institute, housed at St. Edmund's College, Cambridge.

Related stories:

Attitude & Politics
Story Source:  Materials provided by Rice University, original item written by Amy McCaig.  Rice University. "First worldwide survey of religion and science: No, not all scientists are atheists." ScienceDaily, 3 December 2015. 
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Chomsky was right: We have a 'grammar' in our head

ceasefiremagazine.co.uk

Noam Chomsky
This story about each of us possessing an internal grammar buried in the functions of our brains brings this blog full circle.  It was a post, Your Brain Spots Grammar Error You Might Miss, that gave me the idea for Science News for Writers (SNfW).

My feeling is that Latinate grammars are an artificial construct applied to English, which we all should know to be a weird conglomeration of ancient Celtic mixed into a stew of German and French seasoned with both made-up words and a sprinkling of words from many other languages that changes faster than the OED can add new words and drop those whose fad has passed.  Trying to force what amounts the foot of a platypus into a rigid Latin shoe strikes me as a very pure form of mental masturbation.  A lot of fun while you're doing it, but what have you got when you're done?This research out of the University of Oregon was, at least to me, something most writers of any field would find interesting not just because of the result but what it added to the debate between adherents of a Latinate grammar and those who support a natural grammar.

So now it's becoming more and more clear that the ultimate grammar of English (and all other languages as well) resides in a small section of our brains that works to sort out sense and meaning without our being aware of the effort.  Either a sentence makes sense; or it doesn't.  Not based on artificial rules but whether our brain can derive a sense and meaning from what is said or written.

Here's the report, as always with a link to the full study in the attribution.
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Chomsky was right: We do have a 'grammar' in our head

A team of neuroscientists has found new support for MIT linguist Noam Chomsky's decades-old theory that we possess an "internal grammar" that allows us to comprehend even nonsensical phrases.  "One of the foundational elements of Chomsky's work is that we have a grammar in our head, which underlies our processing of language," explains David Poeppel, the study's senior researcher and a professor in New York University's Department of Psychology. "Our neurophysiological findings support this theory: we make sense of strings of words because our brains combine words into constituents in a hierarchical manner--a process that reflects an 'internal grammar' mechanism."

The research, which appears in the latest issue of the journal Nature Neuroscience, builds on Chomsky's 1957 work, Syntactic Structures (1957). It posited that we can recognize a phrase such as "Colorless green ideas sleep furiously" as both nonsensical and grammatically correct because we have an abstract knowledge base that allows us to make such distinctions even though the statistical relations between words are non-existent.

Neuroscientists and psychologists predominantly reject this viewpoint, contending that our comprehension does not result from an internal grammar; rather, it is based on both statistical calculations between words and sound cues to structure. That is, we know from experience how sentences should be properly constructed--a reservoir of information we employ upon hearing words and phrases. Many linguists, in contrast, argue that hierarchical structure building is a central feature of language processing.

In an effort to illuminate this debate, the researchers explored whether and how linguistic units are represented in the brain during speech comprehension.

To do so, Poeppel, who is also director of the Max Planck Institute for Empirical Aesthetics in Frankfurt, and his colleagues conducted a series of experiments using magnetoencephalography (MEG), which allows measurements of the tiny magnetic fields generated by brain activity, and electrocorticography (ECoG), a clinical technique used to measure brain activity in patients being monitored for neurosurgery.

The study's subjects listened to sentences in both English and Mandarin Chinese in which the hierarchical structure between words, phrases, and sentences was dissociated from intonational speech cues--the rise and fall of the voice--as well as statistical word cues. The sentences were presented in an isochronous fashion--identical timing between words--and participants listened to both predictable sentences (e.g., "New York never sleeps," "Coffee keeps me awake"), grammatically correct, but less predictable sentences (e.g., "Pink toys hurt girls"), or word lists ("eggs jelly pink awake") and various other manipulated sequences.

The design allowed the researchers to isolate how the brain concurrently tracks different levels of linguistic abstraction--sequences of words ("furiously green sleep colorless"), phrases ("sleep furiously" "green ideas"), or sentences ("Colorless green ideas sleep furiously")--while removing intonational speech cues and statistical word information, which many say are necessary in building sentences.

Their results showed that the subjects' brains distinctly tracked three components of the phrases they heard, reflecting a hierarchy in our neural processing of linguistic structures: words, phrases, and then sentences--at the same time.

"Because we went to great lengths to design experimental conditions that control for statistical or sound cue contributions to processing, our findings show that we must use the grammar in our head," explains Poeppel. "Our brains lock onto every word before working to comprehend phrases and sentences. The dynamics reveal that we undergo a grammar-based construction in the processing of language."

This is a controversial conclusion from the perspective of current research, the researchers note, because the notion of abstract, hierarchical, grammar-based structure building is rather unpopular.

Related stories:
WRITING, READING & TECHNIQUE
Story Source:  Materials provided by New York University.  Nai Ding, Lucia Melloni, Hang Zhang, Xing Tian, David Poeppel. Cortical tracking of hierarchical linguistic structures in connected speech. Nature Neuroscience, 2015.
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The 'snunkoople' effect in literature quantified. The what??

Credit: © flytoskyft11 / Fotolia 

The Snunkoople Effect: what makes a word funny?
Every writer at some time has wondered, what makes a word funny?  

Is it the unexpected usage a' la S. J. Perelman?  ("I once shot an elephant in my pajamas.  What it was doing in my pajamas I'll never know," a line he allegedly wrote for Groucho Marx.)  

Is it a straight up pun?

Is it absurd usage?

Is it the inspired nonsense of Lewis Carroll?

As one of the most vexing problems in modern literary science, it has finally been researched resulting in a scale that rates the funniness of a word in objective terms based on the word's inherent entropy.  I have no idea what that means, either, but you've come this far, you may as well plunge ahead.

I've long labored under the delusion that funniness is in the eye of the beholder.  Well, I'm wrong.  Despite the hilarity you may engender with your prose, it now has to pass the test of the The Snunkoople Effect.  Can we now expect some editor or producer to reject your best work because of a low Snunkoople score?  Despite your roommates rolling on the ground when you read it to them?  Or your mother responding, "that's nice, dear," when you read it to her?

I'm sorry, but despite being a nerd, I'm not comfortable with nerds taking over the language.  We got enough problems dealing with rigid miserable Latinate grammarians.  (You can always spot these folks.  Their computer screens are covered in blue pencil marks.)

Read at your own peril.
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How funny is this word? The 'snunkoople' effect

How do you quantify something as complex and personal as humour? University of Alberta researchers have developed a mathematical method of doing just that -- and it might not be quite as personal as we think.

"This really is the first paper that's ever had a quantifiable theory of humour," says U of A psychology professor Chris Westbury, lead author of the recent study. "There's quite a small amount of experimental work that's been done on humour."

"We think that humour is personal, but evolutionary psychologists have talked about humour as being a message-sending device."

The idea for the study was born from earlier research in which test subjects with aphasia were asked to review letter strings and determine whether they were real words or not. Westbury began to notice a trend: participants would laugh when they heard some of the made-up non-words, like snunkoople.

It raised the question -- how can a made-up word be inherently funny?

The snunkoople effect
Westbury hypothesized that the answer lay in the word's entropy -- a mathematical measure of how ordered or predictable it is. Non-words like finglam, with uncommon letter combinations, are lower in entropy than other non-words like clester, which have more probable combinations of letters and therefore higher entropy.

"We did show, for example, that Dr. Seuss -- who makes funny non-words -- made non-words that were predictably lower in entropy. He was intuitively making lower-entropy words when he was making his non-words," says Westbury. "It essentially comes down to the probability of the individual letters. So if you look at a Seuss word like yuzz-a-ma-tuzz and calculate its entropy, you would find it is a low-entropy word because it has improbable letters like Z."

Inspired by the reactions to snunkoople, Westbury set out to determine whether it was possible to predict what words people would find funny, using entropy as a yardstick.

"Humour is not one thing. Once you start thinking about it in terms of probability, then you start to understand how we find so many different things funny."

For the first part of the study, test subjects were asked to compare two non-words and select the option they considered to be more humorous. In the second part, they were shown a single non-word and rated how humorous they found it on a scale from 1 to 100.

"The results show that the bigger the difference in the entropy between the two words, the more likely the subjects were to choose the way we expected them to," says Westbury, noting that the most accurate subject chose correctly 92 per cent of the time. "To be able to predict with that level of accuracy is amazing. You hardly ever get that in psychology, where you get to predict what someone will choose 92 per cent of the time."

People are funny that way
This nearly universal response says a lot about the nature of humour and its role in human evolution. Westbury refers to a well-known 1929 linguistics study by Wolfgang Köhler in which test subjects were presented with two shapes, one spiky and one round, and were asked to identify which was a baluba and which was a takete. Almost all the respondents intuited that takete was the spiky object, suggesting a common mapping between speech sounds and the visual shape of objects.

The reasons for this may be evolutionary. "We think that humour is personal, but evolutionary psychologists have talked about humour as being a message-sending device. So if you laugh, you let someone else know that something is not dangerous," says Westbury.

He uses the example of a person at home believing they see an intruder in their backyard. This person might then laugh when they discover the intruder is simply a cat instead of a cat burglar. "If you laugh, you're sending a message to whomever's around that you thought you saw something dangerous, but it turns out it wasn't dangerous after all. It's adaptive."

Just as expected (or not)
The idea of entropy as a predictor of humour aligns with a 19th-century theory from the German philosopher Arthur Schopenhauer, who proposed that humour is a result of an expectation violation, as opposed to a previously held theory that humour is based simply on improbability. When it comes to humour, expectations can be violated in various ways.

In non-words, expectations are phonological (we expect them to be pronounced a certain way), whereas in puns, the expectations are semantic. "One reason puns are funny is that they violate our expectation that a word has one meaning," says Westbury. Consider the following joke: Why did the golfer wear two sets of pants? Because he got a hole in one. "When you hear the golfer joke, you laugh because you've done something unexpected -- you expect the phrase 'hole in one' to mean something different, and that expectation has been violated."

The study may not be about to change the game for stand-up comedians -- after all, a silly word is hardly the pinnacle of comedy -- but the findings may be useful in commercial applications such as in product naming.

"I would be interested in looking at the relationship between product names and the seriousness of the product," notes Westbury. "For example, people might be averse to buying a funny-named medication for a serious illness -- or it could go the other way around."

Finding a measurable way to predict humour is just the tip of the proverbial iceberg. "One of the things the paper says about humour is that humour is not one thing. Once you start thinking about it in terms of probability, then you start to understand how we find so many different things funny. And the many ways in which things can be funny."

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WRITING, READING & TECHNIQUE
Story Source:  Materials provided by University of Alberta, original written by Kristy Condon.  Chris Westbury, Cyrus Shaoul, Gail Moroschan, Michael Ramscar. Telling the world’s least funny jokes: On the quantification of humor as entropy. Journal of Memory and Language, 2016.
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