Henry D Schlinger Jr., Ph.D. - Can We Act to Save the World
0 (0 Likes / 0 Dislikes)
Henry D. Schlinger Jr.
received his PhD in psychology
from Western Michigan University.
He is currently professor of psychology
at California State University
Los Angeles.
Dr. Schlinger has published
nearly 70 scholarly articles
and commentaries in over
25 different journals.
He has also authored
or co-authored 3 books.
He is frequently invited
to give talks all around the world
on various aspects
of the behavioral sciences.
This is what I do for a living,
and I have being doing it
for a living for many years,
that is, talking to groups of people;
they’re called students,
and I never stand behind a podium.
So I’m going to walk around, plus
it’s the only way I can see my slides.
So the title of my talk is
'Can We Act to Save the World?'
I decided, when I was first invited
by Roxanne to present,
I thought about: should I present
a motivational talk
or an academic talk?
And, I think Abby gave you
the motivational talk;
fortunately I decided
on the more academic talk.
Because, one of the things
that attracted me to
Jacque and Roxanne and The Venus Project,
is their understanding that
without a science of human behavior,
without an understanding
of why we do what we do,
that none of the vision
of The Venus Project
will ever be realized.
So we can have all the technology,
we can have all of the…
all of the rhetoric, but until
we understand why we do what we do,
as we’ve seen for hundreds
if not thousands of years,
we won’t change.
The title of my talk comes
from an article by the
behavioral psychologist
B.F. Skinner, called
‘Why We Are Not Acting to Save the World.'
And I’m going to talk
a little bit about that.
(Oops…How can I go back Kevin?)
Okay. So, before I actually begin,
I want to thank
Jacque and Roxanne, first of all,
for inviting me to visit The Venus Project
in December, and I want to thank Roxanne
for inviting me to present
at this very special occasion.
It’s an extreme honor for me to be able to
help celebrate Jacque’s 100th birthday,
and I hope that I’m able
to contribute in some small way
to, not only on his vision,
but our collective desire
to see change made.
(Yeah, I’m gonna have
to walk up here and read this.)
So, I summarized this
from The Venus Project website.
What determines our behavior?
The environment.
Similarly to all other living
creatures, our behavior
is determined largely
by the factors in our environment.
The combination of influences
throughout our lives builds our character.
From the time our biological senses
started to develop,
different environmental influences
have an impact on us,
altering our behavior.
Early childhood development
determines behavioral health in adults.
Behavioral habits in adults.
The culture we live in
reinforces the habits
that we acquired while growing up,
and many undesirable behaviors are just
products of long exposure
to detrimental environments.
Well of course
I couldn’t agree with that more,
but that’s a general assumption
that I hope many of us share,
that is that the environment
determines our behavior.
But I’ve been studying this and working
on this for more than 25 years,
and what I want to do today
is to describe for you how
a behavioral science approach
answers some of the questions
about why we behave.
I’m not going to offer too many answers
about what we should do,
because those are
the much more difficult answers,
or questions to ask.
So this is just by way of an outline.
First I’m going to talk
about Skinner’s article
'Why We Are Not Acting to Save the World.’
I know Jacque met Skinner at one time
I believe, they at least communicated,
and Skinner wrote
throughout his life, often, about
what is wrong with culture,
and how we can change human behavior.
But later in his life
Skinner became pessimistic.
And I’m going to talk
why he became pessimistic.
And there’s an irony to his pessimism,
even though for much of his life
he was very much the optimist.
I’m then going to talk a little bit
about what behavior science is,
otherwise known as behavior analysis.
I’m going to address
the question of why we behave,
and finally I’m going to talk about
behavior analysis or behavior science,
and the good life, that is: can we achieve
the vision that Jacque and Roxanne
and many of us in this room
have for a sustainable future?
So, the title of my talk is
'Can We Act to Save the World?'
Well, one question we want to ask is:
what do we mean by the world?
This is not what we mean by the world.
This world will be doing just fine.
That’s what we mean by the world.
So we’re very—people are…
are they waving to themselves?
I don’t know.
People are very—
we’re very egocentric and arrogant,
with good reason,
and I’ll explain a little bit why.
As the great social philosopher
George Carlin stated:
“The planet has been
through a lot worse than us,
been through earthquakes,
volcanoes, plate tectonics,
continental drifts, solar flares,
sun spots, magnetic storms,
the magnetic reversal of the poles,
hundreds of thousands of years
of bombardment by
comets and asteroids, and meteors,
worldwide floods, tidal waves,
worldwide fires, erosion,
cosmic rays, recurring ice ages,
and we think some plastic bags
and aluminum cans
are going to make a difference?
The planet isn’t going anywhere.
WE are. We are going away.
Pack your shit folks! We’re going away.
And we won’t leave much of a trace either,
maybe a little Styrofoam.
The planet will be here
and we’ll be long gone.
Just another failed mutation,
just another closed-in biological mistake
an evolutionary cul-de-sac.
The planet will shake us off
like a bad case of fleas.”
By the way, I for one miss George Carlin.
[Applause]
But I have to admit that, like George,
and Skinner later in his life,
I’m not optimistic.
I’m pessimistic, and somewhat cynical.
But that doesn’t mean that I don’t have
a little ray of optimism,
otherwise I wouldn’t be here.
And there are two things, maybe three
things, that give me a ray of optimism.
One is the behavior science
that I’m schooled in,
because I believe
if everyone understood it—
and I don’t mean just everyone
in this room, but I mean everyone—
then we might able be use it
to change our behavior
to save ourselves from ourselves.
The second ray of optimism
comes from Jacque and Roxanne,
and The Venus Project,
because I see in what they’ve done,
as Abby mentioned, a window
by which we can hopefully open up
and let in some fresh air
and change things.
And the third,
I don’t have a picture of him,
but the third is my 5-year old son.
And whatever pessimism or cynicism I had,
lessened considerably when he was born,
and every day that I spend with him,
lessens even more.
So, partly I do it for him.
Now I mentioned Skinner.
I can’t think of a single psychologist,
or maybe intellectual
in the past 100 years
that’s been more misrepresented
and misunderstood than B.F. Skinner.
So it’s not my job to rectify that but
I want to talk about the fact that,
as I mentioned earlier,
he had for decades addressed
the same issues
that The Venus Project has addressed.
First, in his novel 'Walden Two,'
which was published in 1948.
Now, in Walden Two, Skinner—
it was a fictional, it’s a novel,
so it’s fictionalized—
Skinner designed a community
based on behavioral principles.
And many people called it
a utopian community,
but it really wasn’t a utopian community,
it was an experimental community.
And there’s a big difference.
Because as Skinner wrote in his book,
practices were not immutable.
Practices were seen to be changed
if they needed to be changed.
One of the problems with our culture
is that we have no way by which to assess
whether what we do works or not,
and so we keep doing the same stuff
over and over again,
especially the stuff that doesn’t work.
So, an emphasis
on experimentation was critical.
In 1982 he wrote an article,
which I mentioned, titled
'Why We Are Not Acting to Save the World.'
I’m going to talk about that article.
In ’85 he wrote an article titled
'What is Wrong with Daily Life
in the Western World.'
And much of which he cited as being wrong,
Jacque and Roxanne and others
in this room have also talked about.
By then, by the way,
he was beginning to be pessimistic.
So I want to talk a little bit
about his article
because I don’t need
to reinvent the wheel.
We know that there are lot of problems
caused by human behavior.
And by the way, let me just say this,
because I’ll mention this several times:
The problems aren’t with the human mind,
they’re not with human will,
they’re not with human motivation.
Those things are not real things.
Those things are made up constructs.
The problem is with what we actually do.
So, these aren’t all of them,
these are just three of the main ones.
Overpopulation is obviously
a huge problem.
As a result of that, we are exhausting
our critical resources,
the ones that we would need
for a resource-based economy.
And as a result, the Earth
grows steadily less habitable,
for humans and for many other species.
So why are we not doing more?
Especially since we’ve
made extraordinary progress
in all kinds of scientific technologies:
space exploration, genetic engineering,
electronic technology.
Well, what are some traditional explanations
for why we are not doing more?
I already mentioned them.
People say we’re not doing more
because we lack resolve.
We lack the will.
Somebody in the video said that, I think.
Or we’re just not motivated.
But you see, those aren’t real things.
Those are not scientific concepts.
You can’t find will power
or resolve or motivation.
Those are words that we made up. Right?
So traditional explanations,
while they sound good and they match
with the way we’ve been raised,
which is we’ve all been raised
as Cartesian dualists,
they match the way we’ve been raised
so we don’t really question them.
But of course, they can’t be
good explanations because
they haven’t solved any problems.
So here are some problems
Skinner cited. A minor one is:
how do we affect a future
that isn’t here? That’s,
that’s not really unresolvable,
because the future is…
now, and then the future is now, so…
But this is a more difficult one.
How can we be affected
by a future that isn’t here?
You can tell people all kinds
of bad stuff that’s gonna happen
as a result of climate change,
or as a result of other things.
But telling them about it—
the future is not here:
it cannot come back into the past
and affect the present.
That’s a very difficult problem.
Skinner also mentioned the fact that
we are hostages to our genetic history.
What did he mean by that?
Well I’m going to get
a little bit more technical.
What he meant is that
evolution has given us susceptibilities
to be reinforced by things,
which in the short run are
very pleasant and pleasurable,
in the long run they’re very detrimental.
There's a few.
[On slide: Salt, Sugar,
Sex, Violence, Drugs]
Obviously, in our evolutionary history,
we needed salt.
We needed sugar. Right?
We needed sex, if we wanted
to pass on our genes.
Harm to others obviously evolved,
just as it does in many other species,
to protect young,
to guard against predators, etc.
The drugs part
is a little different because
we’ve evolved certain
receptor sites in the brain
that are sensitive to external agents,
but they’re also caused,
they’re also stimulated,
by internal agents.
So what’s the problem with these things?
The problem is
a problem which I’ll come back again
and talk about, and that is
the difference between immediate
versus remote consequences.
The immediate consequence
of ingesting sugar or salt,
or having sex, or doing drugs,
or even hurting somebody,
are very powerful reinforcers.
That means we will engage in the same
behavior to produce those things.
I don’t need to convince you all of that.
You all like your chocolate,
you like your salty stuff,
I assume you like your sex,
and those of you who ingest drugs
you probably like those too.
This is a serious problem.
This is a serious problem because
in order to solve problems
related to these things,
we need to bring remote consequences
to be more immediate.
That’s a very difficult problem to solve.
So, what are some traditional solutions?
By the way when I use
the word traditional, that means
not good, okay?
Warn people of the potential consequences.
This is what we do all the time: we warn
people of the potential consequences.
By the way, this is
what parents do with little kids.
And, by the way, it doesn’t work, okay?
And then as an alternative we give them
advice about what to do instead.
Don’t run out into the street
and play, rather
play in the front yard, okay?
I hear and see parents doing this
with 3-year old kids.
The 3-year old kid has no clue
what the parent’s talking about.
This doesn’t work with kids,
it doesn’t work with adults.
Maybe a few adults,
but most adults it doesn’t work with.
So we obviously need another solution.
As Dr. Phil says,
“How’s that working for you?” Okay?
I don’t watch Dr. Phil
but I do like this line,
because it’s not working.
Now just like Jacque
and others in this room,
Abby for instance a few minutes ago,
Skinner called out governments,
religions and capitalistic systems.
But, Skinner pointed out
from a scientific perspective
that those systems too
have evolved and been selected.
They’re not the result of some mad genius,
or a madman somewhere.
These systems mete out
both negative and positive consequences
in our culture.
For example, money and goods:
those are immediate reinforcers
that these systems use
to induce people to work
for a future beyond their own.
But it’s not a future of us,
it’s a future for business and industry.
Their justification is said to be
“Well you have more abundant production
and distribution of stuff.”
And as Abby pointed out and others,
you know, we like our stuff.
Without those so-called justifications,
governments, religions
and capitalistic systems would not be able
to maintain their control.
However, suppose the futures
of governments, religions
and capitalistic systems were congruent
with the future of the species,
well we wouldn’t be here today, would we?
Our problems would be solved,
because they have
the resources and wherewithal to do that.
But it doesn’t behoove them—
I mean it doesn’t behoove us,
or them for that matter—to do that.
This is from Skinner.
“Governments, religions
and capitalistic systems,
whether public or private,
control most of the reinforcers
of daily life.
They must use them as they have always done,
for their own aggrandizement.
And they have nothing to gain
by relinquishing power.
Those institutions are the embodiments
of cultural practices
that have come into existence
through selection.”
I’ll talk about what
that means in a second.
“But the contingencies
of selection for those systems
are not congruent with, or are in conflict with,
the future of the species.”
So let me talk about
what he means by selection.
Skinner wrote an article called
'Selection by Consequences.'
The first kind of selection
by consequences is biological evolution.
Obviously, in biological evolution,
when individuals come into
the world with traits that are
beneficial in a given environment,
then they live long enough to pass on
those traits to their offspring;
that’s how genes evolve.
The term “selection”
refers to the fact that
living long enough to pass on
your genes, selects those genes
for future generations, assuming
the environment doesn’t change.
Skinner, who is one of the main
discoverers of operant conditioning,
applied this metaphor
of selection to the individual.
So the individual’s behavior
is also selected by its consequences.
Every time you behave,
it produces a consequence.
Now I’m not using the word consequence
the way my dad used it
when I was growing up.
Like “If you don’t behave,
you’re gonna get the consequence.”
I just mean anything that
behavior produces,
all the products of behavior.
If I had more time with you
I could convince you of this,
but I’ll just tell you now:
Every single thing you do
your entire life, produces consequences.
And those consequences determine
whether you continue to do those things
or whether you don’t continue,
in a very simple way.
The third level of selection,
of the metaphor of selection,
has to do at the cultural level.
So, when we talk about
governments, religions,
capitalistic systems,
they have evolved culturally.
There’s a hint of it in the documentary,
but obviously they have evolved
and they’ve been selected for.
The contingencies that have been created
are favorable for
those things to continue.
So, in our effort to think
about how to change that,
we need to think about
what are the cultural contingencies
for those institutions.
So, possible solutions.
Well, Skinner’s solution
is to turn to science,
the same as Jacque and Roxanne.
Skinner believes that we need
to find scientists
who are uncommitted
to governments and religions.
Now there are some who are committed
to them, but many are not.
For Skinner, scientists
can give us the best picture
of the future and, in fact,
we’re living it right now.
Because climatologists
and climate scientists are giving us
a very accurate picture
of what the future will be like,
because the future is here.
You live in (many of you, not all of you)
many of you live in Florida,
and you know that, by the year 2100,
you’re gonna have to move.
Florida's going to be underwater.
It's already under water.
I live in California.
We need your water, okay?
So we already—the future is already here,
with respect to that.
For Skinner, however,
the scientists that we need to turn to
are behavioral scientists.
So, I’m here to tell you that
we already have the science needed
to design a world that will take
our genetic nature into account,
whatever that genetic nature is,
and correct many of
the miscarriages of evolution.
It’s called behavior science.
Also known as behavior analysis.
Now, Skinner also pointed out
that you can’t simply impose
a new system on the world.
You can’t impose things on the world;
that will produce
counter-controlling resistance.
Nor could any new alternative
escape selection by consequences either.
Because any new practice that we install
would appear as a variation
only to survive
if it contributed
to the strength of the group.
So, keeping in mind
this notion of selection.
Now Skinner ended
his article with a story.
Here’s our story.
If the evidence survives,
visitors from outer space
may someday reconstruct a curious story.
“The Earth was a small planet,
but it proved suitable for life.
At some point, atoms
came together in a molecule that,
under just the right circumstances,
reproduced itself.
Random variations
in the structure of that molecule
made reproduction possible
under less favorable circumstances.
Cells evolved and then organs,
organisms, and species.
Interchanges with the environment
became more and more complex.
In one species, Homo Sapiens,
the vocal musculature
came under operant control,
and people began to talk to each other
and exchange experiences.
Elaborate cultural practices evolved,
among them science and technology.
Unfortunately, they were used
to support genetic dispositions
that had evolved at an earlier stage.
Because food was reinforcing,
people raised,
stored and distributed
vast quantities of it.
Because moving about
was useful and exciting,
they invented trains, cars,
airplanes and spaceships.
Because good things could be taken
from other people
and then needed to be defended,
they invented clubs, guns and bombs.
Because they wished to avoid ill health,
and the threat of death,
they practiced medicine and sanitation.
They lived longer,
and their numbers increased,
and they took over more
and more of the Earth
and brought it under cultivation.
They consumed more and more
of its irreplaceable resources.
In the struggle for what was left
they began to build weapons
so powerful they could bring
life on Earth to an end.”
Perhaps you can understand why
Skinner became pessimistic
later in his life.
But he did offer two possible solutions,
two possible endings for the story.
Here’s the first one;
this is the more pessimistic one.
"A few people saw the danger
and worried about it,
but their proposals conflicted with
the practices that were supported,
not only by immediate
and hence more powerful consequences,
but by the out-of-date moral
and ethical principles
that had been invented to justify them."
Here's the more optimistic ending.
"Those who saw the danger began to study
human behavior
with the methods of science.
They turned from observing
what people had done up to that time,
to observing what people did
under carefully controlled conditions,
that is, experimentation.
A science and a technology
of behavior emerged.
Better cultural practices were designed,
and the species survived
for many thousands of years."
I left that part off.
Now, the author Paul Chance in 2007,
noted that toward the end
of his life and career,
B.F. Skinner became pessimistic
about our ability
to use behavior science
to solve the problems facing us.
Now why was that ironic?
It’s ironic because
he’s the one who helped develop
the behavioral science,
and it’s the thing
that made him most optimistic
throughout most of his career.
It's hard to imagine but
he discovered that you can
get organisms to behave
exactly as you want them to
by arranging their environment.
That’s got to have been
a very powerful thing for someone to see.
And once you see that
you think, oh my gosh,
we should be able
to apply this culture-wide
and get people to change their behavior.
So, there’s the irony.
Now I want to just list 5 of these things,
5 of the aspects of behavior science
that Skinner helped discover,
that made him pessimistic.
The first one I’ve already
mentioned, that is,
immediate consequences
outweigh delayed or remote consequences.
This is perhaps the big one.
We all behave for the immediate
consequences of our behavior.
All of us. Very few of us
behave for remote consequences,
and when we do,
it means that others have made
other immediate consequences
contingent on the behavior,
so that we could…
reap the ultimate consequences.
So for example, if you eat bad food,
high in cholesterol, high in fat,
high in sugar, whatever,
then you run the risk
of developing serious conditions.
But you might have a group,
or parents, or friends,
who reinforce healthier
eating on your part.
Now the healthier eating,
for the most part,
is not as tasty as the bad eating.
But you don’t do it
for the good taste, you do it because
you have a group around you
that reinforces that.
If someone tells you, you know,
if you keep eating that chocolate cake
and those cookies, you know,
you might get diabetes.
Well, when’s the diabetes?
First of all, it’s not probable,
it’s not 100% probable,
so you might not get it.
You know, the old story,
"My granddaddy smoked
3 packs of cigarettes
till he was 100 and…" you know.
Yeah, well that’s true
for a very few people.
But most people who smoke 3 packs of
cigarettes aren’t around to talk about it.
But it’s a remote consequence, okay?
So this is probably
the most powerful one.
If we’re going to redesign
the culture we need to
find other consequences
that can mediate that delay.
Consequences for the individual
outweigh consequences for others.
We are selfish individuals.
We are genetically selfish.
You are here,
not for any purpose
in the future, you are here…
Well, I’ll tell you a story. My mother,
she doesn’t ask me
these questions any more, but
she said to me “Why am I here?
What’s my purpose?”
And I said “Well mom,
you really want to know?
I said “you’re here
because your parents had sex.”
[Laughter]
“No, that’s not what I mean.
I mean what’s my purpose?”
I said “Well, you know mom,
you’ve already served your purpose.
You’ve reproduced yourself 3 times, okay?”
So, that’s not what she meant obviously.
That’s why she doesn’t ask me
these questions anymore.
[Laughter]
But…
consequences for the individual
outweigh the consequences for the others.
If you’re going to redesign a culture,
you need to redesign it so that
people behave…
we’re all going to behave selfishly,
but we need to behave so that
what reinforces us also benefits others.
There are plenty of people who do that
but many people who don’t.
Coincidental events often
strengthen ineffective behavior.
Prayer is a good example.
Now, we all know I think
in this room that prayer
doesn’t do what people
think it does, right?
But sometimes people pray,
and very very occasionally,
the thing they pray for comes for pass.
And they go “See? I prayed
that she would live, and she lived.”
She had faith, you know: "Terminal cancer,
and the doctors gave up hope and I prayed,
and somehow it happened
(you know) so my prayer must have worked."
Of course they never remember
the thousands of other times they prayed,
and nothing came to pass.
But the problem is that
these are coincidental events
that people ascribe meaning to.
Susceptibility to social reinforcement
can incline us toward extreme views.
I had a picture of Donald Trump.
I was wondering a month ago
when I started working on this talk,
whether I would be able
to use him as an example
I’m sorry to say
that I am able to do that.
Is Donald Trump really
an evil fascist? I don’t think so.
Donald Trump says stuff,
and he has for a long time.
The more ridiculous, outlandish, crazy,
provocative stuff he says,
the more the people cheer.
And of course the media
also contributes to it as well.
I guarantee you
if he got up in a room like this
and no one was here,
he wouldn’t talk that way.
If no one paid attention to him,
he would stop talking that way.
So—and he’s just an example, right?
We have plenty of examples
of people with extreme views,
and their extreme views
aren’t because they’re bad
or evil or whatever,
it’s because they get attention for it.
And finally, the use
of aversive control tends to reinforce
the behaviors who use it,
the behavior of people who use it.
Whenever a parent uses aversive control,
which means threats,
you know, punishment,
to get kids to behave,
the parent's behavior is reinforced
because the kid behaves.
So we need to design a culture or a world
where using that kind of control
does not reinforce the people who use it.
So is there hope?
Or is there even time?
The only hope that Skinner
held out was winning over
a substantial number
of influential people—
educators, writers, journalists,
scientists and scholars—
who might then pressure policy makers
to take effective action.
But as the bleak view that Abby gave us,
that’s obviously not gonna happen.
And the fact that we’ve failed
in doing so is perhaps
even further support for Skinner’s view,
and for his pessimism.
But I want to tell you,
as I told you before:
the more we know about behavior science,
the more likely it is we can change.
So, let me talk about
what behavior science is.
Before I do that,
let me talk about some problems
standing in the way
of accepting behavior science.
And now I’m talking more to you…
directly I think.
Because even though you all,
we all share a vision in this room,
we all grew up in the same culture
that taught us about behavior.
First, we all think we know
and understand behavior.
I have a PhD in psychology.
I have 3 degrees in psychology.
As was mentioned
in the introduction, I’ve published
experimental work with nonhumans,
with kids, with adults.
I’ve written theoretical articles
in a variety of different journals,
I published 3 books,
I’m invited to talk all over the world.
I’m not bragging, I’m telling you that,
when I am in a conversation with somebody
about human behavior
and they ask my opinion,
which is an educated opinion
I would hazard to say,
they frequently go
“Well, I don’t agree with you.”
Or “That’s your opinion.”
Now imagine if I were an astrophysicist,
and someone asked me
about the recent discovery
of gravitational waves
predicted by Einstein’s theory.
And I told them and they said
“Oh well that’s cool,
that’s your opinion, I don’t think
that’s what really happened.”
[Laughter]
Nobody would do that.
But, when you’re an expert
on human behavior, everybody is equal.
Everybody’s a psychologist.
I’m sure you all know this.
And I don’t even have to tell people
what I do, to hear about this.
Why is that?
Because nobody pretends to be an expert
in chemistry, physics or biology.
We all pretend to be experts in,
maybe the thing that’s more complicated.
First, we all behave.
We seem to have intimate and personal
knowledge of our own behavior.
If you ask somebody
why she or he did something,
she can sort of introspect and look at
what she was thinking or whatever
and tell you that.
Also, we’ve been told things
about behavior ever since we could talk.
The culture teaches us
through our parents, about behavior.
One of those things
is we have free will.
I spoke it to skeptics conference in 2005.
Now skeptics, I thought
were skeptical, right?
But I discovered that they’re
only skeptical of obvious things, like
UFOs and astrology, and stuff like that.
The stuff that I’m skeptical about
they’re not skeptical about,
because they all believe in free will.
But we’ve been told
that we have free will.
We’ve been told that we can make
our own decisions
and are responsible for our own behavior.
"Pull yourself up by your boot straps."
Obviously, because I’m telling you this
it means I disagree with all of this.
As I said, compare this to physics,
chemistry and biology.
Nobody who doesn’t have
a degree in those things
would ever pretend to be an expert
and yet we’re all experts
in human behavior.
This is one of the hurdles
that people like me
have to contend with.
So, what is behavior science?
Behavior science, behavior analysis,
is a natural science,
just like chemistry, physics and biology.
It’s concerned with the description,
prediction and understanding of behavior.
Not mental events,
behavior, in its own right
(I’ll explain that in a minute)
as a function of environmental variables
and based on quantitative
empirical evidence,
that is, experimentation.
Now there are three assumptions
of behavior science that I
just want to go over briefly.
And by the way these are assumptions
that contradict the way many of us were raised.
The first one is physicalism,
which basically says:
everything in the universe is physical.
And you might go, yeah, I agree with that.
But you see, you were all
raised as dualists.
That is, you believe
you have minds and bodies.
Some of you think your mind is your brain
but most of you think
your mind is something else:
some kind of intangible nonmaterial thing
that makes you do things.
And we have all kinds of expressions
in our vocabulary
that talk about the mind.
“In my mind, I was doing…”
Well where is that?
Was that like, next to your bathroom?
In my mind, you know?
Explanations of behavior then,
have to point to physical events.
They can’t point to mental events.
Number 2: determinism.
The assumption of determinism
is that behavior is lawful and orderly.
And it’s caused by physical events.
Now a lot of people go
“Behavior can’t be a lawful and orderly
because we’re all different.”
Well snowflakes are all different too.
And yet the causes of snowflakes
are exactly the same, okay?
So, the fact that we behave differently
doesn’t mean that the causes
of our behavior are different.
That contradicts the notion
of free will, by the way,
and as I tell my students,
whom all believe in free will,
at least until they have me,
they say “Well yeah, I believe
that some of my behavior’s determined
and some of it I can choose freely.”
And you know what I tell them?
“You got to pick a side.”
It’s like being pregnant. You can’t say
“I’m kind of pregnant,” okay?
It’s like, you’re
either pregnant, or you’re not.
It’s just black or white, right?
You had to pick a side.
I've picked my side; it’s determinism.
My students, not so sure.
Explanations of behavior then
must not only point to physical events,
they must also point to those laws
that have been discovered.
The third assumption
is one called parsimony.
That is, descriptions
and explanations of behavior
must make the fewest assumptions.
Explanations then, must be parsimonious.
One in my favorite examples,
a child throwing a tantrum.
I’m assuming you’ve all seen
children throw tantrums in stores, right?
On multiple occasions,
maybe some of you were those children.
Maybe some of you still throw tantrums.
So here's a child who throws a tantrum,
the parent takes the child into the store,
the child says “I want candy,”
the parent says No,
the child starts screaming
and crying, and throwing things.
So you go up to 3 people and you say
“Why is that child doing that?”
Person number 1 says “Well it’s obvious,
she’s possessed by demons.
[Laughter]
And those demons are making her do that.”
And so you get to person number 2,
and that person says
“No, no, no, that’s not it.
Her id is so powerful
that her poor weak ego can’t stand it,
and the super ego was never developed,
so she’s completely id-dominated.”
See, you all didn’t laugh
as much at that one.
And yet that one is no better
than the evil spirits one.
And the third person goes “No, no.
She tantrums because she gets candy.”
Now, a parsimonious
description or explanation
must point to the fewest assumptions.
The one of those explanations
that makes fewest assumptions
is that one that says,
she tantrums because she gets candy.
The other ones make assumptions,
many assumptions.
Now can we prove that she’s
not possessed by demons? No.
Can we prove that her id
is overpowering her ego? Nope.
Can we prove the candy
causes her tantrum? Yes.
I’ve done it lots of times with parents.
And the reason you can prove it
is because the candy is physical,
and the tantrum is physical;
they’re both observable,
you can do something about them.
What are the traditional views
about why we behave?
I’m sure many still hold this:
behavior comes from "within you."
We behave because
of what we think, feel, want,
wish, decide, intend and desire. Or,
because of certain traits we have, like
intelligence, aggression,
shyness, creativity, integrity.
Or because of our genes and our brains.
Hopefully after today you will be,
at least question these notions.
By the way these things,
they’re just words:
intelligence…
integrity, shyness, they’re just words,
they don’t exist anywhere.
If you say she does something
because she’s intelligent,
as Jacque said, show me
the intelligence, right?
It’s just in her behavior that leads you
to say that she’s intelligent.
And again, we freely choose
our own behavior.
Some people go “I know I choose my
own behavior; I don’t believe it’s free.”
But you don’t even choose
your own behavior.
I call this as a naive philosophy,
that many of us have.
It's taught to us by parents as kids,
but then it’s codified
by the social sciences: psychology,
sociology, criminal justice, etc.
The culture buys in
to these traditional views.
And one of my points today is
as long as we continue to accept
that behavior comes from
within the individual,
we will never be able to figure out
how to change our behavior
in time to save ourselves.
I’ve talked about explaining behavior.
Most traditional explanations are faulty.
I’ve given you a little example there.
They're faulty because they point
to mental or cognitive events
and not physical events.
If you want to explain
behavior scientifically
you have to point to a physical event
that can be observed. Okay?
They don’t point to laws of behavior,
and they’re not parsimonious.
Because you might say “She
scored really high in that test
because she's so damn bright!”
And that sounds good. But that’s no better
than evil spirits or demons.
Because you can’t see the intelligence,
and you can’t see the evil spirits.
You better find some
other physical explanation
for why she does well in school
versus somebody else.
Scientific explanations, on the other hand,
must point to physical events
that can be observed
independently of the behavior.
Genes, by the way,
would constitute physical events
that can be observed
independent of behavior,
and it’s certainly true that genes
contribute to our behavior.
But genes—there is no single gene
for individual behaviors.
The human genome project,
before it came out,
people thought “Well they’re going to
find out humans have millions of genes,”
because we always thought we were
the best and the brightest on the planet.
We must have the most genes.
Guess how many genes
we have, anybody know?
About 26,000.
That’s pretty humbling.
Now, those 26,000 genes
do pretty incredible things.
Wheat has more genes
than humans does…humans do.
But, genes are certainly
physical and observable
so they constitute, at least,
part of the scientific explanation.
People nowadays like
to talk about the brain.
Mostly people who have
no clue about the brain.
Very few people who know about
the brain talk this way but
we all talk—“Oh my amygdala was”
you know "kind of acting up."
"The executive function”—
it’s like: what are you talking about?
Are you a neuroscientist? No.
But it is true that the brain
is a physical event
and there’s no question that the brain
mediates every single thing we do.
That’s the only thing that we have
that’s completely accessible,
observable, and changeable
without an incredible technology,
and we can do it right now:
the environment.
So, what’s the behavior analytic view
about why we behave?
First of all, we study behavior
in its own right.
In other words, it’s not an index
or a reflection of a mental event
or a cognitive event, or feelings,
or anything like that.
You take what you got, right?
Now that’s not to say that all behavior
is observable, some of it is unobserved,
but we still consider it behavior.
Behavior, in its own right,
as caused by environmental events.
This is an expression
I like to give my students.
You might recognize this
as a paraphrase of an expression
that Bill Clinton used
in the 1992 presidential election.
I don’t need to give the whole story,
some of you are old enough to remember,
but the expression was
“It’s the economy, stupid.”
So I paraphrased it
“It’s the environment, stupid.” Because it is!
It’s the environment that results,
that caused you to have the genes you have
(it’s your evolutionary environment),
and it’s your learning environment
from the time you were born
that produced the behavior
that you have now.
The main law that behavior science
uses is something called the law of effect,
or reinforcement.
That’s as…the most succinct
parsimonious description I can give—
6 words:
Behavior is determined
by its consequences.
I mentioned this earlier.
Everything you do produces a consequence.
When I push the button correctly
on this device here,
and my slide progresses,
then that reinforces my behavior.
I’m likely to push the same
button in the same way.
If by accidentally push
a different button, and I lose it,
then I’m less likely to do that.
I don’t determine whether
I’m going to push the button.
This determines whether I’m going
to push the button correctly.
And that’s okay.
I’m not depressed by that.
I’m not depressed by giving over
control of my behavior of button pushing
to this device.
And by the way, the chair
determines that you’ll sit in it,
and the water bottle
determines that you’ll
twist the cap off and drink
from it, and I can go on.
So let me go back
to the child throwing the tantrum.
Because the child’s behavior
is determined by its consequences
and so is the parent’s.
So, here’s just a brief little thing here.
So here we have the child’s behavior,
and here you have the parent’s behavior.
(I’m gonna go over here so Jacque can see.)
This is very simplistic.
But here we have, the child
is in the store with the parent,
the child asks for candy,
the parent says No,
the child throws a tantrum.
What does the child get? Candy.
Now, you might say, well—
because I know, how I feel
about children like that in public.
I hate those kids. Shut that kid up!
What’s wrong with that kid? You know?
You know what? There’s
nothing wrong with the kid.
The kid is behaving exactly
as she or he should be behaving.
If you could only get food
by tantruming, guess what?
That’s what you would do. And by the way,
if you think tantruming is something
that all kids do, you’re wrong, they don’t.
If you think it’s something that’s…
a stage that all kids go through,
you’re wrong.
If you take a kid and put them
on a desert island all by themself,
they will never ever tantrum.
I’ll let you think about why.
But there are two actors on this stage;
that’s the child behavior.
By the way that stands for
positively reinforcing consequence;
that means the next time the child
and the parent are in the store,
the child's going to do
the exact same thing.
The parent is in the store with the child
and the child starts tantruming.
What’s the parent do? They give candy.
What do they get? Quiet.
The child stops tantruming.
So, the parent and the child,
you would predict,
will do the same thing over
and over again. And they do.
And it gets worse between the two.
Some of you may know.
I don’t need to tell you that.
My point with this example is this.
Both the parent and the child’s behavior
are completely determined
by the consequence.
I’ve worked with a lot of parents,
many of them have children
who cry or tantrum in various places,
and if you stop giving the child
candy, guess what?
The child will stop tantruming.
Do you need to talk about
what the child feels,
what the child thinks,
what the child expects?
Nope!
You stop giving them the candy,
they will stop tantruming.
Sometimes parents ask me
what to do when their little
princess comes home from preschool
and says the F word.
Because you know how parents react, right?
“Oh, don’t say that,
it’s a bad word!” Right?
Now, look it from the child’s perspective.
Children like cartoons,
they like dramatic things.
So they come out with some word,
they have no clue what it means,
and what do they see you do?
Behaving like a cartoon character.
And guess what?
They use it again and again.
So I tell parents, if your child
comes home from preschool
and says a bad word, pay it no attention.
“(Gasp!) Well, how will they ever learn
that it’s not an appropriate word to say?"
Because they won’t say it again if they
don’t get attention. That’s how they’ll learn.
Parents have a hard time
understanding that.
Behavior is determined
by its consequences.
So, how can we achieve the good life?
Well I would have to say
the natural sciences have done their share.
Psychology has failed.
Why has psychology
made such little progress?
One, a continued adherence to dualism.
They still talk about mind
and mentalism, and cognitive events.
I don’t talk about them anymore.
Do I use them in a casual
conversation? Sure.
Because I’m a human. Right?
But in scientific conversation,
I make no mention of them.
And they lack a true
experimental methodology.
As I mentioned earlier,
and as I believe Is implicit in the
philosophy of The Venus Project,
you have to have experimentation
at all levels to figure out what works.
In fact, all of the research centers that
they’ve designed into The Venus Project,
that’s what they do.
So there needs to be
one for human behavior,
a research center for human behavior.
Behavior analysis,
behavior science, is the exception.
It is not dualistic.
We study behavior in and of itself.
And it has already discovered
laws of behavior.
Now there’s an applied branch
of behavior analysis,
which has always improved
the lives of many people,
by offering practical solutions
to many behavioral problems.
And in a very simplistic way,
by reducing problematic
behaviors and increasing
healthy productive behaviors.
Now, I’m not going to read
this list, I just put it up.
This is just from one volume
of one of our journals.
This is just a list of topics
that have been changed
by applying the laws of behavior.
That’s just in one volume of one journal.
Now, if we’re able to change
all of those behaviors,
and many many more,
then that’s what gives me
a little optimism
that we might be able
to apply it more culture-wide.
But behavior analysis can be used
even more widely in society
to create conditions
that will encourage people to flourish.
What does it mean to flourish?
It means to grow and develop
in a healthy vigorous way,
especially as a result
of a particularly favorable environment.
I’m going to go through this quickly because
I’ve probably overused my time.
But here would be 3 simple steps
in behavior analytic approach
to get people to flourish.
First you have to identify the behaviors
that you want people to do.
In other words, these are behaviors
that would lead us to say
that someone is virtuous,
or helpful, or caring.
Because helpful, caring,
moral, those are just words.
You can’t observe them, right?
But you can observe the behavior
that lead us to SAY
that people are helpful and caring.
Describe the behaviors in terms
that at least two people can observe.
That makes it scientific.
2nd. Create an environment to increase
the likelihood of virtuous behavior.
The technology derived from the science
of applied behavior analysis
involves altering
individual’s environments
to promote healthy productive behaviors,
and to reduce unhealthy unproductive ones.
By the way, as I mentioned in the video,
by environment I don’t mean
the house you grew up in,
the parents you have,
the school you went to.
I mean all the stimuli
that affect your behavior
at a given moment.
That means your environment
changes moment to moment.
It means that your environment
is inside you as well as outside you
because there are stimuli
inside your body, like pain.
It also means that no two people
can have the same environment.
Even if you're physically
conjoined identical twins,
you cannot have the same environment.
Now the traditional notion
of environment is much simpler.
But it’s also an ineffective one.
This is a much more complicated one,
but much more effective.
3rd step: Use experimentation to confirm
that behavior did in fact change.
How often do you—
you go to a therapist and
you leave and you say “How are you doing?”
“Well I think I’m doing better.”
“Well, you mean you don’t know?”
“No, I feel a little bit better.” Right?
Or you go to the chiropractor.
(which by the way—
Well, don’t get me started
on chiropractors.)
“Yeah, I’m doing good,
I’m doing good!” right?
“Do you have to go back next?”
“Oh yeah, I go every week.”
Well!—What’s the point, right?
It's supposed to fix you, right?
There should be some way of telling
whether you are different or not,
other than you own self-report.
Experimentation is the hallmark
of all sciences,
including the science of behavior,
and its technological application.
So here’s a vision of the good life,
that we’ve already seen.
It’s just one vision;
seems like a good one to me.
This is from my visit
to The Venus Project.
But the good life,
a life of virtuousness,
a sustainable Resource-Based Economy,
will not happen unless or until
we understand why we do what we do,
and we can arrange environments
to change what we do.
That’s why I think I’m here today,
and why I was included in the video.
As Skinner said, “Either we do nothing,
and allow a miserable and probably
catastrophic future to overtake us,
or we use our knowledge about human
behavior to create a social environment
in which we shall live
productive and creative lives,
and do so without jeopardizing
the chances that those who follow us
will be able to do the same.”
So I believe that
between my 5-year old
and The Venus Project,
and a behavior science, that we
can actually begin to achieve that.
Thank you very much.
[Applause]