Abstract
As an additional system of anti-suicide defenses, brain-type fender mechanisms are postulated that would seek to block access to the intellectual means of suicide while avoiding any major impairment of individuals’ general cognitive functioning. Brain-type fenders would be expected to attack suicide specifically as an idea, using cultural systems to tag suicide with a strongly aversive emotional valence. Brain-type fenders would spread by multi-level natural selection. Three successive lines of fender defenses are modelled, first to make suicide literally unthinkable; even if the idea is thinkable, then, second, to make people doubt that suicide would successfully relieve emotional pain; and even among those who thought suicide would end their pain, then, third, to convince them that suicide is self-evidently wrong. A nearly universal suicide taboo, and stigma, may be distressing for the bereaved, but they may play vital roles in protecting young people from the suicide idea: where the taboo breaks down, epidemics of suicide may take hold.
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Notes
- 1.
As a parenthetical point, this anti-suicide cultural dynamic would be expected to operate independently of whatever religious structures prevailed. Although all major world religions do censure the behaviour, an anti-suicide morality, acting as a fitness-promoting rule of thumb, would be expected to spread under its own power, with or without religious affiliations (Rottman & Kelemen, 2014).
- 2.
Two implied complications for suicidology may be noted . First, the outcomes of pain-type and brain-type fenders may overlap in the area of self-serving forgetting: the homeostasis of affect posited as a pain-type fender might be expected to edit or erase strongly aversive memories in general, suicidal or otherwise, with the implication that the forgetting observed by Goldney et al. (1991), Brezo et al. (2007), and others may occur more broadly than to acts and thoughts of suicide alone (Bonanno, 2009). Second, as a brain-type fender, the targeted forgetting of suicidal plans and behaviours specifically could add greatly to the difficulty of collecting consistent cross-cultural statistics in suicidology (WHO, 2012), not least because any data that relies on self-reporting may be systematically confounded by culturally informed psychological systems – the recall of one’s own suicidality likely to be least reliable where the strongest taboo or other strictures against suicide prevail.
- 3.
Or, in the form that Oscar Hammerstein II wrote the lines in 1927, “Ah’m tired of livin’, An’ skeered of dyin’ / But ol’ man river, he jes’ keeps rollin’ along.”
- 4.
It might be added that even those without religious convictions may find the uncertainty of what happens after death a deterrent (Krause et al., 2002). The fear of death, which existential philosophers hold to be an all-pervasive feature of the human condition, may bring its own problems (Camus, 1955; Pyszczynski, Greenberg, & Solomon, 1997; Yalom, 1980), but it could be expected to have a protective anti-suicidal effect that more than outweighs its downsides.
- 5.
The same phrase, interestingly, is also used by Laing (1960) to describe the anti-suicide effect of psychosis, the arguably delusional structures of religiosity and psychopathology on this basis presenting an equivalent defence.
- 6.
Although see Schulsinger, Kety, Rosenthal, and Wender (1979), whose Danish adoption studies report suicidality to be spread in families by genetic rather than cultural transmission. The methodological credibility, indeed the integrity, of the research programme from which Schulsinger et al.’s (1979) paper arose has been challenged (e.g., Joseph, 2001).
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Soper, C.A. (2018). “Brain-Type Fenders”: Restricting Access to the Suicide Idea. In: The Evolution of Suicide. Evolutionary Psychology. Springer, Cham. https://doi.org/10.1007/978-3-319-77300-1_7
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