According to Dr Satoshi Kanazawa (London School of Economics) in his book The Intelligence Paradox: why the intelligent choice isn’t always the smart one (2012), general intelligence is, in evolutionary terms, the faculty to deal with “novel and nonrecurrent adaptive problems.” He argues that in the African savanna where humanity’s ancestors evolved till the relatively recent (at evolution scale) advent of agriculture, the use of general intelligence was limited to such one-off, isolated problems, and consequently selection pressure upon the development of intelligence did not exist in the environment of evolutionary adaptedness (EEA). He further contends that in our modern man-made environments the capacity to deal with novel and nonrecurrent problems has become of utmost importance, yet this capacity, i.e. general intelligence, is not the best way to solve the general adaptive problems mankind still faces. The most important of these general adaptive problems is optimizing one’s fitness via mating, the coping with which relies on specific regions of the brain different from those in charge of intellect: namely, those in charge of emotions, or instincts.
There is something quite intuitive in the idea. Often enough people perceived as extremely intelligent tend to be derided by their peers as geeks or eggheads. Culture and mass culture frequently display funny characters who are very intellectual and at the same time awkward in many respects, such as Murray in the TV series Riptide; among my circle of school friends, to call someone “Murray,” based on the series, was one way to mock, though not with an altogether spiteful intent, an awkward guy, especially one who would fail to achieve anything outside the classroom.
Yet, no matter how intuitive, such a view runs counter to one tenet of evolutionary psychology (EP) – a field to which Kanazawa’s book belongs –, namely that high-status males are more reproductively successful than other males. In the view of EP, the Murrays of the world are the greatest womanizers, because it is general intelligence that has become the principal highway to status in our modern man-made environments. (For a broader discussion of EP findings on reproductive inequalities, see xxxii and xxxiii, or better all my posts from xxvii on.)
By presenting Kanazawa’s intelligence paradox in the terms above, I don’t do him justice, although that would render rather well his book’s subtitle “why the intelligent choice isn’t always the smart one,” but I have found myself in a quandary since I have wished to discuss his book, because of several inconsistencies.
The intelligence paradox is based on what Kanazawa calls “the Savanna-IQ Interaction Hypothesis,” that reads as follows: “Less intelligent individuals have greater difficulty comprehending and dealing with evolutionarily novel entities and situations that did not exist in the ancestral environment than more intelligent individuals. In contrast, general intelligence does not affect individuals’ ability to comprehend and deal with evolutionarily familiar entities and situations that existed in the ancestral environment.” (p. 56)
Given this hypothesis, the intelligent choice is out of reach of the smart brain whereas neither the smart nor, by definition, the intelligent choice is out of reach of the intelligent brain, although the intelligent brain may or may not make smart choices (smart is defined as the way to cope successfully with “evolutionary familiar situations”). So far, so good. But the negative relationship I have being talking about (that intelligent people are geeks wanting in smartness) is clearly alluded to in the title of chapter 12: “Why Intelligent People are the Ultimate Losers in Life.” Relying on the Savanna-IQ Interaction Hypothesis, intelligent people should not be the ultimate losers, since their intelligence “does not affect their ability to comprehend and deal with evolutionarily familiar entities.” Moreover, if the hypothesis is true there should be no “intelligence paradox” at all, because smartness and intelligence would then be two uncorrelated abilities, whereas both the notion of a paradox and the idea that intelligent people are the ultimate losers in life imply a negative relationship. Let us look at some of Kanazawa’s contentions in more detail.
According to Kanazawa, the intelligence paradox predicts that more intelligent people are more homosexual than the general population because homosexuality is not natural, it is not common among animals nor among contemporary tribes of hunter-gatherers: “Even though some form of homosexuality is observed in many species, the basic biological design of all mammalian species is heterosexual reproduction, and exclusive or predominant homosexuality is rare in nature.” (p. 127) Kanazawa then says the data shows homosexuals are more intelligent.
He does not say, unless I’m mistaken, that it is the exclusive homosexuals that are more intelligent, which is in fact what the paradox predicts, not that occasional homosexuals, or bisexuals, are more intelligent, because such behaviors being observed in many species, as Kanazawa acknowledges, one may argue they’re natural. This is what Robin Baker says: Homosexual behaviors are quite common among animals. Moreover, most homosexuals, Baker argues, are bisexual, only a minority of them are exclusive homosexuals (see xxviii). The reason why exclusive homosexuality even exists is the same as why schizophrenia (according to Baker) exists, both at about 1% of the population: Both occur, namely, inside a process of mutation-selection balance. A gene mutation occurs that makes people exclusive homosexuals or schizophrenics and, as most of these individuals do not reproduce, selection prevents the mutation being forwarded.
Other than exclusive forms of homosexuality are in fact strategic, they are a way to deal with familiar adaptive situations, and one finds these behaviors among animal species quite frequently, so the intelligence paradox would not predict that people engaged in such behaviors are more intelligent. In fact, the intelligence paradox cannot even predict that exclusive homosexuals are more intelligent if it does not predict at the same time that schizophrenics are more intelligent, nor that any people affected by severe genetic mutations that would make them unfit for the ancestral savanna are more intelligent.
Certainly Kanazawa’s most astonishing contention is that the intelligence paradox predicts that intelligent people consume more drugs, alcohol and cigarettes because such consumption is not natural. On this score, he finds the results “somewhat equivocal” (p. 176), still he is inclined to consider the prediction realized. On this particular point, I would first like to quote one of Kanazawa’s mentors (named twice in the book’s acknowledgments), Dr Richard Lynn, in his book Dysgenics (2011): “Cigarette smoking (…) is, like alcohol consumption, an expression of weak self-control over immediate impulse gratification.” As I explain in xxx, the Stanford Marshmallow Experiment shows that children with self-control are more intelligent for they get higher status later in life and intelligence is the principal highway to high status today. So, if the intelligence paradox predicts that intelligent people drink, smoke and take drugs more than others, it can safely be dumped.
However, does the paradox really predict such a thing? According to Kanazawa, smoking did not exist before the culture of tobacco, nor drinking before the advent of brewery and distillation, nor taking drugs before the development of refining techniques, in a word they could not exist before agriculture and were nonexistent in the African savanna. Yet, many tribes of hunter-gatherers are familiar with psychotropic substances they encounter in the course of their foraging activities, such as hallucinogenic mushrooms, so the dependence on agriculture seems erroneous. I am not categorical that our ancestors in the savanna knew such substances and consumed them; I am merely doing what EP scholars do when they try to describe the life of our ancestors, taking contemporary tribes of hunter-gatherers as the closest approximation.
The vocabulary of psychotropic and stimulating substances used by hunter-gatherers is quite extensive. In the Spanish language alone, I know the following terms, most of them being taken from the vernacular languages of Amerindian tribes: achuma, ayahuasa or ayahuasca, bacuey or macuey (aphrodisiac), chamairo, chamico, cochizpacle, cocoyome, cojoba, colorín, curupa, frijolito (“little bean”), gasparito, jabí, jícore, masacoate (name of a Mexican boa which flesh was consumed by Indians as an aphrodisiac), ñorbito (aphrodisiac), paricá, peyote, pillunchuca, sumarique, señí, tacualispacle or clacualispacle (aphrodisiac), xtabentún, yagé. For more details on some of these words, see my glossary of Aztequismos (here) and Americanismos I (here) and II (here) (Spanish and French).
If taking such drugs predates agriculture and was familiar in the EEA, the intelligence paradox cannot predict what Kanazawa says it does.
Kanazawa predicts that “more intelligent men (but not more intelligent women) value sexual exclusivity” (p. 97) – “having one sexual partner in a committed relationship” (p. 101) –, and the data proves him right. More intelligent men value sexual exclusivity because it’s not natural, since polygyny was rampant in the savanna, whereas for a woman, sharing her man with other women or not, she was supposed sexually exclusive to that man. Intelligent men are decent Murrays. So far, so good.
Yet, Kanazawa also finds that more intelligent men have more extramarital affairs (figure 7.2, p. 108), and here is his explanation: “Note that the Intelligence Paradox is about individual preferences and values, what people desire and want in their heads; it’s not necessarily about what people actually do. If people have complete choice over their behavior, they are expected to pursue what they desire and want, but they do not always have such complete choice. And, when it comes to sex and mating, men have very little choice.” (p. 109) In other words, Dr. Kanazawa is telling us intelligent men desire to be monogynous but women force them to be polygynous.
He means that a man “has no realistic choice to say no” to a woman (p. 105). This is a rather audacious step from the finding of evolutionary biology regarding the differential biological costs of reproduction which imply males’ somewhat indiscriminate sexual outlook compared to females’ choosiness. I say it’s audacious because evolutionary biology also posits that males are urgent and females coy, which is not altogether the same proposition. In biological terms, if a male is not urgent – not proactive – no female will choose him. A man, thus, may be thought to always have the choice either to enter the arena (the lek) in the hope of being chosen or remain outside and attract no attention at all. Still, a man can desire to be monogynous, i.e. faithful, yet be induced into temptation and succumb to it in the course of his social interactions with many persons of the other sex, occasions allowing for the succumbing, without our being justified to call his behavior proactive in the proper sense. That would be, then, the lot of intelligent men, namely to be seduced by women, to be chosen by women without wanting to be chosen, and succumb because of males’ universal urgency.
So the question is: Are more intelligent men, although they desire to be monogynous and as a consequence are not urgent with women once they have got a partner, more likely to be chosen and induced into sex by women? According to Kanazawa, the answer is yes. As to this, I repeat here what I have said under the head of addictions, that more intelligent men also have more self-control, so if to begin with they desire to be monogynous although it’s not natural, they also are in a better position to resist succumbing, albeit that, too, is not natural.
But a more important question perhaps is about the attractiveness of intelligent men. According to Kanazawa, they are more attractive: “More intelligent individuals – both men and women – are on average physically more attractive than less intelligent individuals.” (p. 106). The source of this assertion is Kanazawa (2011) and Kanazawa & Kovar (2004), that is, papers from the same. As a complement, “more intelligent individuals – both men and women – are significantly taller than less intelligent individuals. And, once again, women prefer taller men as mates.” (p. 107) (Note that Kanazawa elsewhere says Asians are “slightly more intelligent than other races.” (p. 124). As Asians are also shorter than other races, his findings on the relationship between height and intelligence must apply inside one race and not across races.)
As to intelligent women’s attractiveness, here is another distinct statement by Kanazawa, which he does not relate to the previous assertions even though they likely bear on the discussion: “modern British people are not very endogamous on intelligence [the talk is about the British because one of the three studies used by the author is the British National Child Development Study (NCDS), the other two being from US; these studies sometimes contradict one another, like in the case of correlations between IQ and smoking already mentioned]. More intelligent men do not appear to marry more intelligent women in the contemporary United Kingdom.” Given the fact that more intelligent men are supposed to be more attractive and that at least their status is no obstacle to attracting a partner (when it’s not the very reason that attracted the partner in the first place) because it is more likely to be high than not, one is entitled to conclude from this study that intelligent women are not physically attractive on the whole, contrary to quote p. 106 from the previous paragraph.
As to men’s attractiveness, I invite the reader to read my essay xxxii. I add two remarks. 1/ Kanazawa et al.’s papers on attractiveness are based on judgments on photographs, “by two different judges.” I suggest that such minimal tests may not be very convincing, especially since it is known that women’s appreciation of men’s attractiveness varies during the course of their menstrual cycle. Thornhill and Palmer write in their Natural History of Rape (2000): “Perret et al. (1998) report that women in their study found men’s faces that were slightly feminized more attractive than men’s faces that were highly masculine. Highly masculine faces show greater effects of testosterone. This is interpreted by the researchers as a female preference for men who will invest in women. However, the same research group found that women who are not on the pill (i.e., are having ovulatory cycles) and are at the fertile point of their cycle prefer the most masculinized faces.” (pp. 203-4). The study alluded to posits a cyclic variation of individual women’s preferences through time.
2/ Kanazawa finds more evidence for his stance in the following: “The evolutionary psychologist Geoffrey F. Miller has consistently argued that women preferentially select men with higher levels of intelligence to mate with. … There appears to be some evidence for this suggestion. … more intelligent men are significantly more likely to have ever been married and to be currently married at age 47 than less intelligent men.” (pp. 184-5) This overlooks the irrelevance of marriage (or any other form of pair-bonding) to assess women’s sexual preferences, according to the springboard model (see xxxii) and the phenomenon of cuckoldry. Among Darwinian scholars, I have found so far that only Robin Baker does not overlook the predictable consequences of human sperm competition and female sexuality. Especially when intelligent men “are not very endogamous on intelligence” are they likely to be cuckolded by their partners because, as we shall see next, intelligent women are less eager to want children, consequently less eager to look for sexy sons’ genes outside their pair.
In this discussion, Kanazawa surmises that more intelligent men value sexual exclusivity because it’s not natural, but I think it depends more on how a male fares in sperm competition. If a male is uncompetitive, he would waste his time and energy in affairs, so he’d better invest in mate-guarding and parenting, like the good Murray he is. The fact that more intelligent men value sexual exclusivity proves my point right, that more intelligent men are meagerly endowed, virilely speaking.
Incidentally, when EP scholars talk of high-status men in the past, they show us an emperor with his harem, in the present for aught I know they may be talking of a restaurant manager, who is perhaps more likely to cuckold his employees than the reverse. Perhaps, then, one should not equate high status with elites; these would be two radically distinct concepts. In the classic of sociology The Children of Sanchez by Oscar Lewis, we have the example of a “high-status man,” Sanchez, whose job is to buy food for a restaurant in Mexico City. Hardly a high-status job, yet this man provides resources to three women living in different places of the same squalid barrio.
The overlooking of elite men’s poor virile endowments by most EP scholars so far may be due to some kind of sycophancy, the will (probably unconscious) to avoid presenting elite people in an evolutionarily unpleasant light. The sycophancy derives from certain notions about virility and manliness. If a high-status man fails to take advantage of his high status by inseminating many women, why care about status to begin with? Why be rich rather than poor, since it’s so much more trouble earning money than feeding on charity or welfare? The “unpleasant” is that high-status men are not emperors with harems like in the past; a good deal of them are (but sometimes I’ve got my doubts, especially after reading EP books) quite decent fellows, and that’s the shame, you see. By the same token, they may be suspected to be weak. Are weak elites true?
As to the question of why be rich rather than poor, I think the intelligence paradox predicts that, all men on the savanna having to hunt and forage, intelligent men are slackers.
As we have already seen, more intelligent individuals have more homosexual partners than less intelligent individuals (although I have contended this is not predicted by the intelligence paradox). They also have, on a declarative basis, more heterosexual partners (p. 137). The figures are: very bright Americans (IQ > 125) (5% of the US population) have had 9.98 heterosexual partners; bright (110 < IQ < 125) (20% of the US population) 9.79; normal (90 < IQ < 110) (50% of the US population) 8.9; dull (75 < IQ < 90) (20% of the US population) 7.92; very dull (75 < IQ) (5% of the US population) 7.10. Murray Bozinsky is a myth. You may call him a geek, or any person who looks like him a “Murray,” but he cuckolds you in your back. There are the haves and the have-horns!
Yet, as the figures here are based on individual statements, some of the statements may be deceptive. I should think the dull and very dull especially may have a tendency to under-declare their numbers of mates, because, as Kanazawa explains in chapter 5, they tend to be more conservative in politics, so under-declaring would be a way for some of them to display greater consistency between conservative ideas and their behavior. Same thing, perhaps, for intelligent people, who would think they would appear as lacking consistency if they did not over-declare their numbers of mates.
Male urgency patterns also depend on one’s time allocation. Men who work more have less time to court women (outside work, that is; please let me know if the workplace is the greatest sex club available, I need to know for productivity choices). Who works more: organization men or the leisure underclass?
A Parenthesis on the Clark-Hatfield Experiment
The Clark-Hatfield experiment is dealt with by Kanazawa (pp. 102-4) to explain female choice and men’s taking it as it is. It shows that 75% of male college students approached by an unknown attractive woman (a confederate in the experiment) who ask them if they would like to have sex with her the same night respond “yes,” comparing to 0% of female students approached by an unknown attractive man making the same proposal. I find the experiment silly. Men with a little knowledge of life, a little knowledge of women and courtship would have much reason to suspect the woman’s motivations. Some of the guys surely thought it was a hidden camera TV show. Some others may have been thinking the woman was a prostitute (I know a couple of streets in my city where unknown women ask you to get laid with them), some others that she was a schizophrenic intent on killing them, some others that it was a third-type encounter with an extraterrestrial, and all these were the least nincompoops of the batch. Apparently, none of the guys tried to embrace or kiss the woman on the spot, whereas she, if deemed sincere, would have been eager to respond.
Intelligent people are the “ultimate losers in life” because they fail more often to have “as many children as one can potentially raise to sexual maturity so that the children themselves can reproduce,” (p. 178), which is the definition of optimizing one’s fitness, “an evolutionary familiar goal.” In the discussion, Kanazawa only deals with data of children raised by the respondents, so all children begot by men outside their bonds are ignored, which is by itself problematic since it has been argued that more intelligent men have more affairs and presumably beget more children outside wedlock.
The picture below shows figures 12.3 and 12.4 (pp. 182-3). (Click to enlarge)
Before dealing with the intelligence component in these tables, some general considerations on fertility. According to Baker (Baby Wars), in industrial countries about 10% of people are infertile, roughly the same number of men and women. I’m not sure if this includes people who could have children but decide not to; the present figures show a greater number of childless people, so the sample must be warped or Baker’s figures must be wrong — or alternatively the number of people who remain deliberately childless, if not included in the 10%, must be high.
As a matter of fact, on these tables 444 women out of a sample of (444 + 2210) = 2,654 have not had children at age 47 (which means, for all practical purposes, that they will never have: “99.7% of women and 96.5% of men complete their lifetime reproduction by the time they are 45” p. 181). Cross-calculation gives the proportion of 16.7% of women being childless. For men, the figures are 475 men out of 2,319, which gives us 20.4% (same remark as for women). One woman out of six, one man out of five remain childless.
If we follow evolutionary psychologist David Buss, the difference in figures between childless women and childless men should be greater, with much more childless men than childless women: “The primary reason men are so much more given to violence, and specifically to the violence of murder, is that the stakes of the mating game are so much higher for men than for women, because there is much more variability among men than among women in reproductive success.” (The Murderer Next Door, 2005). The present figures do not seem to support this statement, because if the variability does not depend on the number of childless people, men and women as pairs, taken broadly, have the same numbers of children respectively: If a woman has two kids, the man has two kids. If variability does not depend on childless individuals, it depends on putative fathers who are not the biological fathers of the children they raise (10-15%), on the number of single mothers (X), and on the number of men who remarry and make more children (X). I don’t know if these latter phenomena can account for a much greater variability among men than among women in our societies. In any case, there (still) is more variability among men.
Two other tables (pp. 179-80) show answers to the question “Do you ever want children?” (asked at age 23). According to these tables, 10.6% of women and 10.95% of men say they do not want to have children. Seemingly, physiological causes of infertility (infections etc.) and failure to attract mates account, thus, for only half cases of childless men.
Among the individuals who say at age 23 they do not want to have children, more intelligent individuals, both men and women, are in relatively greater numbers. Kanazawa shows that intelligent men change their minds before they reach 45 and make as many children as other men (so they’re not “ultimate losers” after all), but intelligent women don’t change their minds (or they do but men don’t want them!).
The reason more intelligent men do not, at age 23, desire to have children may be due to the high costs of parenting I exposed in my essay xxxiii (How To Make Successful Children Without Parenting) and the reason they change their minds, whereas intelligent women do not, perhaps is because men don’t want status to get a mate (and children) but rather they want a mate (and children) to get status – they fear ostracism (see the Cyberball experiment: no matter how trivial the context, how low the stakes, ostracism generates great stress).
In the case of intelligent women, if it’s not only that men, no matter how intelligent, are not particularly interested in them (and we have seen that men may not be endogamous on intelligence), it might be due to some particularity of female sexuality. No matter how you take it, the burden of parenting is greater on women (although it has become absurdly heavy on men these days – but then, again, men will accept the burden if they think it can help them avoid ostracism). Now, something evolutionarily advantageous (or required) is pleasurable. Sex is. People derive enjoyment from sex in order for their genes to replicate (routine sex is hardly pleasurable because it is a by-product of sperm competition), but reproduction (gene replication) can be thwarted by contraception. If having children and having to have routine sex is viewed by a hedonistic intelligent woman as likely to prevent her from enjoying sex, she will not have children. Intelligent women are not reproductively successful because they’re more polyandrous. Studies show they’re indeed more testosteronized (cf. Nyborg). There is truth in the conservative view that a life of pleasure alienates the individual from family life. This being said, many other considerations beside sexual “emancipation” may conduce one to deliberately avoiding parenting, and, considering the above figures, it seems that such a deliberate choice is not so rare.
All in all, I do not think Kanazawa is justified, because a few intelligent women remain deliberately childless, to end his book by the question: “Why is the tendency [intelligence] to commit the greatest crime against nature [voluntary childlessness] the ultimate gauge of human worth?” He has not shown with sufficient clarity that such a breach against nature is really the crime of the intelligent; he has even brought forth data to the contrary. As to his questioning the value people place on intelligence, it is all the more irrelevant given that intelligence has become the main highway to social status.
Intelligence has become the main highway to social status – to a point. Very intelligent people may easily be barred from every opportunity by coalitions of less bright people as it is more difficult for them, due to sparse numbers, to form coalitions with as intelligent people as them.
Pure science does not pay as much as applied science, so the applied scientist must be more intelligent than the pure scientist because the former’s status is higher.
Another stimulating book that I recommend is Waistland: The (R)Evolutionary Science behind our Weight and Fitness Crisis (2007) by my friend Dr Deirdre Barrett from Harvard Medical School. (I call her my friend because I wish her well.) I am not going to discuss the book’s content, though; I just want to show its jacket (picture).
On this jacket you can see a prehistoric man standing on a big, bright-colored double cheeseburger. The book deals with the fact that we are not prepared to cope with an environment of abundantly available fatty foods and that this has provoked a major fitness crisis. The picture of the prehistoric man on the burger appears both on the front cover and the spine, so you can’t put the book in your library without seeing the flashy burger, even if only peripherally, when you look at your library unless you drop the jacket before.
This troubles me a lot because Deirdre writes: “Even more analogous to Tinbergen’s dummies, the exaggeration of visual elements in addictive foods often plays a role in hooking us” (p. 33) and “Food ads increase both immediate and long-term consumption of junk food.” (p. 90).
As I have repeatedly said in my series on advertising, advertisers today rely heavily on the effects associated with peripheral vision, in which peripheral stimuli are not treated by regions of the brain involved in conscious processes, so even if you think you never look at the burger in your library it will not escape your peripheral attention when you look in the direction of your library, and you’ll be the more easily hooked that you will not be mobilizing rational defenses.
At the same time that Deirdre warns against exaggerate visual elements and visual food ads that make us addict to junk food, she flashes gaudy burgers at her readers in this fashion! How is this possible? How can publishers treat their authors with such disregard and contempt? How can authors accept it and let their message be drawn in the dirt by publishing houses’ marketers? I am dissatisfied with my friend because she now looks like a fool.
In order to present a few more cases of subliminal techniques used, besides the pervasive sex embeds, in print advertising, I have selected other adverts from the same couple of magazines I have already being using so far, that is, from the months of March, April, and May 2015. The following titles, all women magazines, will provide the new cases: namely, the French magazine Elle from March 20 (Cases 66-7); Cosmopolitan UK Edition from May (68-9); Vogue from April (70-2); and the French magazine Le Figaro Madame from May 22 (Case 73).
Altogether, from no more than a dozen issues of various magazines and weekly newspapers on a three-month period, I have extracted over 70 ads to present my case on contemporary subliminal techniques – and the number would have been much greater had I only have more time and patience at my disposal. Because subliminals are everywhere. How could it be otherwise? Our social environment has become so saturated with advertising that no attention whatsoever is paid any longer to the huge majority of advertisements, and as a result advertisers must by necessity rely, to achieve any foreseeable impact, on mechanisms aimed at impressing so-called peripheral attention, i.e. subconscious mind processes, that is to say to rely on subliminal techniques.
In the subliminal world of the human mind, survival and sexual instincts reign supreme. There are no – how do you call it again? – checks and balances in this realm. Marketers and advertisers know it, and they manipulate these drives in order to channel them into specific consuming behaviors. We live in a society that has accumulated mountains of data from a hundred years of scientific management and scientific marketing, i.e. of the experimental method applied to human behavior on the workplace and the marketplace. Scientific management has put an end to anticapitalist, revolutionary movements; scientific marketing has been able to automatize, so to speak, consumption. It’s Galbraith’s “inverted sequence” running at full speed. This accumulated knowledge remains in large part proprietary, belonging to the corporations that financed the research from which they now derive huge benefits. With time, some of the results trickle down into the public domain, largely, however, via specialized books from insiders, at a pace dictated by the proprietors themselves. Employees from marketing departments as well as from advertising agencies are contractually committed not to disclose the content of their activities (cf. W.B. Key). However, it is not even likely that much concern would be stirred among the public, were unrestricted access to these proprietary data provided all of a sudden. As a matter of fact, the existence of alpha waves, for instance, is well known, as is the fact they are induced in the brain by watching television, along with a hypnoid state and increased suggestibility as a consequence. What concern does it raise? People, it seems, fail to understand what that implies.
…………….Case 66 Armani SEX
This advert is the same as in Case 15 (here). It’s a two-page ad, one page being presented on Case 15 (a sex embed among the reflections of the sunglasses), the other, here, showing what seems to be the same woman, body complete down to the knees (as opposed to the head only being pictured on the opposite page), without sunglasses, on a blue sky, blue sea background. In Case 15, the model has her shoulders covered; here, the model’s shoulders are not. Are there two different persons, and are our brains invited to imagine some story taking place before our eyes, speculating, unbeknownst to our consciousness, on such slight, even hard to notice discrepancies?
On the page here shown, the model is wearing some blue, satined sackcloth of a sort. There is something particularly odd with her left arm; the shape made by her hand in the pocket looks very awkward. Consider it for a moment. The shape looks awkward because it is, in fact, that of a penis. The bulging pocket provides the glans, the arm – her hand being entirely concealed – gives the shaft. Furthermore, the dress folds on the left-hand of the bulging pocket are vaginal folds, the darkened area outline a vaginal slit, so the subliminal penis points toward a subliminal vagina. There is, however, a discrepancy between the size of the penis and that of the vagina; the former is too small to be considered a suitable object.
I suggest that this picture is likely to provoke among its viewers, both male and female, unconscious feelings of sexual inadequacy, thus adding to current levels of anxiety and/or frustration. Anxiety is a primary trigger of compulsive buying. There is an endless supply of uncertainty in the domain of sex, and with uncertainty goes anxiety.
…………….Case 67 Stella McCartney SEX
It’s about a nice little shining handbag. So sheeny is the texture of the bag, so starlike its silvery surface, that it works like a mirror, reflecting the world in a myriad of dazzling little beams of opalescent light. So let’s take a closer look at these reflections. I have outlined on Picture 67-3 below some interesting drawings. Towards the left, a reclining man’s head can be seen. The man is looking with apparent satisfaction at the pair of amazingly nice breasts a woman is proferring him; in all likelihood she will cover his face with them soon. On the right, another man’s face, strangely grining, like mesmerized by awe, appears behing a woman’s back. As a dark triangle her pubic hair is apparent, as well as the legs and belly.
…………….Case 68 Viva Glam SEX
Viva Glam does not only sell lipstick and other cosmetics, it also makes donations to provide care for people affected by HIV/AIDS. The model represents a strip dancer, maybe a prostitute, in a typical venue for this profession, with mirrors at all angles, crude red lights, assorted with weird-shaped, pink neon tubes, and a glimmering confusion on the dazzling background. It’s about sex and death and beauty and money. Look at the right-hand side, among the copse-like neon-tube structure. One can see a penis glans, with deep purple hue and light reflections on its turgescent tissue. The glow of light has been cleverly located so as to cut a drawn line and thus isolate what is none other than the penis meatus. Furthermore, the neon tubes partially covering the glans, on its left side, represent a pair of scissors. I let you decide what one’s subconscious might be feeling after unattended exposure to such subliminal junk.
Addendum. My first thought has been that if a prostitute was represented (it can hardly be denied that the model is intended to represent a prostitute because, as the rumor goes, strip dancers or cabaret dancers –and she is such a dancer, obviously– make extra money from customers by having sex with them), then it must be exciting to (a number of) women to imagine themselves as prostitutes. The subliminal penis and scissors would remain out of this, something besides, for a different kind of women, or at least a distinct trait of character, that of castrating women, which per se does not seem to have a necessary relation to the fantasy of being a prostitute. However, since I published the Case, another scenario came to my mind, more coherent, as I will now explain.
The model is represented as a prostitute and intended to be recognized as such by the female reader, not necessarily at conscious level. For many a female reader, now, the prostitute is, subconsciously at least, the enemy, and their reflex will be to bare their claws and show their teeth, most especially as their mind is invited to dwell on HIV/AIDS (remember that is the argument of the ad’s copy: Viva Glam funds organizations that take care of people affected by HIV/AIDS). The prostitute is the woman that would bring HIV/AIDS to the female reader’s bedroom via the latter’s husband. This is the main argument subliminal. If you, female reader, do not take care to keep on appealing sexually to your husband or partner, he will resort to sex workers, and that may result in him and then you contracting a sexually transmitted disease. And if you dare not carry out castration (the subliminal scissors) to protect your health or even save your life, how do you keep appealing sexually to him? By using Mac Viva Glam lipstick, no doubt.
…………….Case 69 Simply Be… SEX
It says ‘Simply Be… You,’ so let’s take a look at what You is. It strikes one at first glance that You is rather different from the ladies one usually sees in the pictures of a magazine like Cosmopolitan. You, indeed, is overweight. Chubby. You wears blue jeans, which, however widespread in real life streets and meadows, is frankly unusual on the pages of women’s magazines. You has a cheap neo-hippie look about her, hinting at a wish to experience the same sexual liberty as hippies of old. You sits carelessly and slovenly, like a slattern, wears cheap inconspicuous bracelets (all plastic, I would swear), and her facial features are kind of ordinary and unattractive. What else can I say if not that You, although she looks like you in her ways, is just the kind of person you don’t care to be? Slighted by an advertisement?
…………….Case 70 Bottega Veneta SEX
A two-page ad. The right-hand page shows a scantily clad woman, the left-hand one a room of some sort (and what the hell of a room is that? you might ask). The scanty clothing, as well as the woman’s attitude, eroticizes the advertisement, so the viewer is invited to take a look at the room with erotic thoughts (remember the right-hand page is the first to be seen when one is turning pages, and adverts are strategically placed according to that fact). What sort of a room is this room, then? A very odd and strange one, indeed. The bedstead is a plain metallic structure, the bed linen is minimal and unadorned, with a blanket that looks unpleasantly coarse. The walls are plain and… black. One could almost feel them oozing with humidity. The wooden door looks ominous. The flower drawn on the cushion is the only element that would inspire some feeling other than utter gloom and dejection, but its presence is a cynical joke, because it cannot counterbalance the global effect of the room (it can only divert your brain from analysing the picture as it is truly intended). Where are we? It’s a dungeon cell where the Inquisition keeps its victims, innocent women alleged to be witches, between interrogations in the torture chamber, or it is a cellar fit out by a sexual predator who abducts his victims and locks them in this place to rape them at his will. Victims are attractive women like the one we see on the opposite page. Sometimes advertising taps on weird, weird fantasies, you know.
…………….Case 71 Vogue SEX
This case study will take the form of a question. The young Chinese-looking lady is depicted looking merrily at you and me, frolicking in a street of some Chinatown, the Chinatown of a city in an English-speaking country because the shop signboards are written both in Chinese and English. Just above the woman’s left shoulder, even sticking to it, appears the word ‘parlor’ (not ‘parlour,’ so we might as well be in NYC), from a signboard further behind her. We all know the double meaning of the word ‘parlor,’ and the woman could be a prostitute from this house. Touching her hair are the words ‘hair care,’ but this, certainly, is only a coincidence. Other signboards, on both sides of her, advertise liquors and wines, a staple good for successful socialites and losers just the same. My attention was drawn on the road writings. These writings, partially concealed from our eyes by the woman’s shape, make two lines, and the end letter of each line is S and X respectively (S lying above X). SX is a code name for SEX. It’s been a long time since I last went to NYC, and I wasn’t really interested in reading the road writings either, but I guess the present writings must be very special ones because, from whatever way you read the line with the X-ending (and the picture leaves one at a loss when trying to figure whether the lines must be read from the viewer’s standpoint or from the other side, since the decipherable S, X, I, N are symetrical), I just can’t see what word relevant to street signing the letters NIX, if at the end, or XIN, if at the beginning, can be part of. This is the question I ask to more knowledgeable people. Is it Cantonese in Latin transcript? In case it means nothing and such word does not exist, the artist has taken very bold a step to confront our lizard brains with an SX compound.
…………….Case 72 L’Oréal SEX
One acquaintance to whom I showed my research on subliminal advertising discarded it first-hand telling me, as an account for his intention not to pay attention to it, that advertising today was pornographic at the conscious level, so there was no need to look after subconscious tricks since pornography could be made use of openly by advertisers. Of course he’s right when he says some ads are openly sexual in content, but his inference is nevertheless incorrect. As I said above, subliminals are aimed at peripheral attention (at the brain of people who won’t take a look at the ad – the brain registering it anyway if it has, no matter how quickly, entered the field of sight) and as such are not treated by the brain in the same way as objects entering conscious attention. Even an openly pornographic advert may be bolstered by subliminal sex embeds. Furthermore, advertisers know they can’t play the sex card aboveboard all the time, because it can have adverse effects occasionally, whereas there is no adverse reaction to subliminal sex. Never, as long as it remains subliminal.
Double entendre with words is routine advertising, as even advertisers will admit. If a word has, not as a principal meaning but among its other few, a sexual meaning, you can be sure it has become a catchword. This might be called a subliminal technique, although the double entendre is often recognized by the public, and the idea is therefore to make it look like tongue in cheek – when it would more properly be labeled “in-your-face.” (It’s precisely because of possible adverse reactions to the “in-your-face” effect that aboveboard obscenity is not more frequent in advertising, all in all; subliminal junk is much safer.)
Let’s take this advertisement for L’Oréal as an example. Saving time is in the mind of many consumers, and time-saving devices much sought after. So how do you advertise time-saving? Here the advertisers ask the question “How quick are you?” Need I comment it? How quick are you? refers, tongue in cheek or in-your-face-wise, as you choose to call it, to female orgasm. How quick do you orgasm? is the question, and, if you take the time to analyse it, it means, given the well-known and established time discrepancy between male and female orgasms generally speaking, How likely are you to orgasm? Of course, the discrepancy can be overcome by special techniques and preliminaries, but the seemingly mild, humorous joke is not innocuous at all, inasmuch as it is likely to raise the level of anxiety present in many a viewer, male and female, for the male the anxiety that he is too quick to be a good mate, for the female the anxiety that she won’t find the good mate to gratify her if she’s too slow. The fear, and possibility, of sexual inadequacy makes the advert a grim jest. One response to raised anxiety is compulsive buying. Really, in the phenomenon of advertising, people kiss the hand that beats them, like a dog licking his hard-hearted master’s hand.
Having said this, I don’t even feel the need to extend on “Blow Dry.” You know what it means to blow, sexually, and you’ve also heard of “dry sex,” i.e. sex with clothes on, rubbing one’s body against each other’s. It’s called dry because, if fluid discharge occurs, it remains unnoticed by the mate. The seminal fluid provides the wetness, in the idea, and its absence the dryness. “Blow dry,” thus, means to perform a fellatio until the semen has been discharged and the genitals are, as one would say, emptied of the fluid, and thus temporarily dry. In your face – but those who don’t notice will buy.
…………….Case 73 Guerlain SEX
Dear Madam, have you ever dreamt of being kept in a harem? Of course not. Tell me, then, what is the assumption behind this ad ? The name of the product is Shalimar, from the famous Shalimar Gardens in Lahore, Pakistan, a place associated with the former Moghul rulers of the Indian peninsula, whose Muslim kings, princes, and highnesses were masters of immense harems, filled in large part with the wives and daughters of subdued Hindus. The blonde woman on the picture is sitting naked in a room whose light is provided by the sun through mashrabiya-patterned panels reminiscent of zenanas’ windows. She is, therefore, in the women’s appartments of some Oriental palace, behind the purdah, that is to say in a harem. The fantasy of being one of many, one among many lovers or sexual things at the power of a dominant man, is something real. It dates back to the days of the primitive horde, when our simian ancestors were organized around a dominant male. As some researchers put it (the evolutionary psychologist V. Griskevicius and D. Kenrick, 2013), in those days, as among the primates which still have such social organization, the females would line up and wait for their turn to be inseminated by the alpha male. (The other males only have the right to copulate with infertile females.) I suggest that the fact of female orgasm being scattered among the population (I have found so many different figures, from 30% to 50% to 70%, for women never experiencing orgasm during intercourse that trying any guess seems pointless) may have something to do with this heritage of ours. Many women just won’t have it to the full with nobody but the silverback gorilla, I mean the dominant male. It’s only a conjecture, of course. We know, besides, that women are more promiscuous than gorilla females; the data all point to greater sperm competition among humans, and chimpanzees (of which the dwarf variety is known as the bonobo), than among gorillas. Still, researchers also state that women’s EPC (extra-pair copulations), the scientific name for horns-putting, occurs much more frequently with some types, or rather a certain type – singular – of male.
I have also outlined one sex embed, for good measure. It was easy, for the graphic designer, to embed the word sex among the filigreed shades of the wall panels.