In Brain and Culture: Neurobiology, Ideology, and Social Change, Yale Medical School professor of psychiatry Bruce E. Wexler declared that “concordance between internal structure and external reality is a fundamental human neurobiological imperative.” “Concordance” is peace of mind, which we all know is an inside job.
But the concordance Wexler is talking about is not the kind reserved for the enlightened few, it’s the kind that’s a brain health necessity. Our brains work unceasingly to maintain harmony between us and our surroundings, including our cultural setting. When internal and external are out of sync, the result is cognitive dissonance which, when left unresolved, leads to physical, mental, and social disease, distress and disorder. Neurological concordance is therefore a surviving and thriving skill, and can be traced to the corresponding part of the brain:
“Thanks to advances in imaging methods, especially functional MRI, researchers have recently identified key brain regions linked to cognitive dissonance. The area implicated most consistently is the posterior part of the medial frontal cortex (pMFC), known to play an important role in avoiding aversive outcomes, a powerful built-in survival instinct. In fMRI studies, when subjects lie to a peer despite knowing that lying is wrong—a task that puts their actions and beliefs in conflict—the pMFC lights up.”
The straightest path to concordance is conformity. Nonconformity, on the other hand, generates both intracultural and intercultural neurological conflict.  This potential for conflict was the context for Wexler’s peace of mind declaration — let’s hear it again, the full quote this time:
“This book argues that differences in belief systems can themselves occasion intercultural violence, since concordance between internal structure and external reality is a fundamental human neurobiological imperative.” (Emphasis added.)
“Belief systems are the stories we tell ourselves to define our personal sense of Reality. Every human being has a belief system that they utilize, and it is through this mechanism that we individually ‘make sense’ of the world around us.
“The species Homo sapiens developed so-called belief systems. These are sets of beliefs reinforced by culture, theology, and experience and training as to how the world works cultural values, stereotypes, political viewpoints, etc.”
In order for personal (internal) and shared (external) belief systems to align, the culture’s members must share comparable neural pathways, consciousness, perceptions, sensory tastes, physiology, and the like. When they do, the culture becomes recognizable in its members. Think of the Olympics’ opening ceremony parade of athletes: the Yanks are obviously the Yanks — nobody else has quite their swashbuckling sense of derring-do. Or think of professional cultures — lawyers, accountants, engineers, physicians — meet one, and you can just tell. Or remember what it’s like to visit a foreign culture — it’s not just the signage but it’s… well, everything — how people look, sound, act, their customs and values….
All of that is the result of biological, chemical, environmental, and other influences, all stored in individual brains and bodies. But how is cultural patterning transmitted from one individual to another? John R. Searle, Professor of Philosophy, University of California, Berkeley, wanted to know, and finding out led to his seminal book The Construction of Social Reality:
“This book is about a problem that has puzzled me for a long time: there are portions of the real world, objective facts in the world that are only facts by human agreement. In a sense there are things that exist only because we believe them to exist. I am thinking about things like money, property, governments, and marriage.
“If everybody thinks that this sort of thing is money, and they use it as money and treat it as money, then it is money. If nobody ever thinks this sort of thing is money, then it is not money. And what goes for money goes for elections, private property, wars, voting, promises, marriages, buying and selling, political offices, and so on.”
“How can there be an objective world of money, property, marriage, governments, elections, football games, cocktail parties and law courts in a world that consists entirely of physical particles in fields of force, and in which some of these particles are organized into systems that are conscious biological beasts, such as ourselves?”
“Because mental states cannot be transferred physically, they must be transferred by being re-created in the mind of the receiving individual.
“[W]hat is transmitted is some state of mind that produces behavior.
“[The transmitted state of mind includes] a myriad of… beliefs, values, desires, definitions, attitudes, and emotional states such as fear, regret, or pride.”
Vastly simplified, the process of enculturation looks like this:
- New members enter via an entry point such as birth, naturalization, initiation, etc.
- They observe the culture’s members thinking and behaving in the culture’s characteristic ways.
- Through observation and imitation, they take on the culture’s mindset and become habituated into its belief and behavioral norms.
- In time, they become recognizable as members of the culture along with its other members.
- Then, an organizing principle called “emergence” asserts itself, so that the whole culture takes on a life of its own that is bigger than the sum of its individual members.
We’ll talk about emergence next time.
 “What Happens to the Brain During Cognitive Dissonance?” Scientific American Mind (Nov. 2015).
 There’s been a lot of research on conformity and nonconformity in the past ten years. If you’re interested in digging deeper, searching “neuroscience of conformity” and “neuroscience of nonconformity” will turn up several scholarly studies.