Missing Shades of Grue

Your data suggest a strong automatic identification with Human compared to Alien.

If your results, provided above, indicate a stronger identity with alien relative to human, then you are probably an alien. Self-reports of humanness sometimes differ from the results revealed by the IAT because either aliens do not want to admit to being an alien either because of plans for world domination or because of low collective self-esteem. Also, one's implicit alien identity can be a surprise to the test taker because "he" or "she" did not know previously about being an alien. These cases are surprisingly common and are likely due to memory impairment or alieodissociative identity disorder (not yet recognized by the APA diagnostic manual).

A few humans - mostly bleeding heart liberals - implicitly identify with aliens more than humans because of a uncontrollable need to disidentify with the ingroup.

In either case, if you show an implicit alien identity, the Department of Homeland Security (DHS) is interested to speak with you.

If you instead show an implicit human identity, then it is likely that you are in implicit denial. Why would you have taken this test if you were not an alien? Please report yourself to DHS anyway.

Religious considerations lent fervor to the controversy, but they did not provoke it. Intellectually, religious emotions are not creative but conservative. They attach themselves readily to the current view of the world and consecrate it. They steep and dye intellectual fabrics in the seething vat of emotions; they do not form their warp and woof. There is not, I think, an instance of any large idea about the world being independently generated by religion. Although the ideas that rose up like armed men against Darwinism owed their intensity to religious associations, their origin and meaning are to be sought in science and philosophy, not in religion.

...perhaps Searle's loyalty to everyday thinking is a price worth paying for his undoubted virtues. During the course of his intellectual lifetime, philosophy has become a dry and technical business. Most philosophers today write only for other philosophers about issues that can accurately be termed scholastic. Against this background, Searle is a beacon of accessible expertise, a throwback to a time when philosophy was part of public debate. His work is devoted to some of the most fundamental questions in philosophy, yet he never gets bogged down in the kind of esoteric disputation that forgets why the issues matter in the first place. If he does this by sticking closely to the firm ground of common sense, this has not prevented him from producing a constant stream of challenging views across a large range of topics. Fortunately, there is no sign of his stopping yet.

For Searle, genuine freedom is incompatible with determinism, and that?s that. Given this, he turns to quantum mechanical indeterminism to make space for free will. His admittedly tentative solution is that the unreduced conscious mind might play an independent role in directing brain processes that are subject to indeterminacy at the neuronal level. ...If Searle?s suggestion is right, then this principle breaks down inside the human brain, at those points where conscious minds exert an independent influence on events. This implication is not incoherent, but it seems highly unlikely. Serious physicists are unlikely to start looking for violations of quantum mechanics inside the human skull. With free will, as with consciousness, it seems that Searle?s affinity for common sense has left him in a philosophically unstable position.

Here and elsewhere, it is a pity that Searle has not stopped to learn more from thinkers in the sociological tradition. By building his analysis of social reality solely out of materials provided by his native common sense, he has missed out on some hard-won insights.

Up, and it being a most fine, hard frost I walked a good way toward White Hall, and then being overtaken with Sir W. Pen?s coach, went into it, and with him thither, and there did our usual business with the Duke. Thence, being forced to pay a great deale of money away in boxes (that is, basins at White Hall), I to my barber?s, Gervas, and there had a little opportunity of speaking with my Jane alone, and did give her something, and of herself she did tell me a place where I might come to her on Sunday next, which I will not fail, but to see how modestly and harmlessly she brought it out was very pretty. Thence to the Swan, and there did sport a good while with Herbert?s young kinswoman without hurt, though they being abroad, the old people. Then to the Hall, and there agreed with Mrs. Martin, and to her lodgings which she has now taken to lie in, in Bow Streete, pitiful poor things, yet she thinks them pretty, and so they are for her condition I believe good enough. Here I did ?ce que je voudrais avec? her most freely, and it having cost 2s. in wine and cake upon her, I away sick of her impudence, and by coach to my Lord Brunker?s, by appointment, in the Piazza, in Covent-Guarding; where I occasioned much mirth with a ballet I brought with me, made from the seamen at sea to their ladies in town; saying Sir W. Pen, Sir G. Ascue, and Sir J. Lawson made them. Here a most noble French dinner and banquet, the best I have seen this many a day and good discourse. Thence to my bookseller?s and at his binder?s saw Hooke?s book of the Microscope, which is so pretty that I presently bespoke it, and away home to the office, where we met to do something, and then though very late by coach to Sir Ph. Warwicke?s, but having company with him could not speak with him.