Month: May 2020

If in doubt, give the benefit of the doubt.

This used to be one of my mottos, deliberately voiced in my introductory 1-on-1s with any new colleague, be it team member, peer or manager (yes, I was working in a traditional hierarchical structure).

I’ve decided it’s time to update it to something a little punchier:

Assume Positive Intent.

It’s a phrase that’s been floating around for a while but I was reminded of it recently while listening to the irreverent and ever-insightful Michael Bungay Stanier.

I initially put it into my mental category of tools that help to transform my indignation into curiosity. But I’ve come to also see it as a powerful tool to bring out the best in others. It’s a form of what social psychologists call the Pygmalion Effect: when an expectation in our mind changes how the person we’re interacting with behaves, turning our belief into a self-fulfilling prophecy.

In other words, we change others by how we choose to show up. If we approach every interaction as if the other person has positive intent, we may inadvertently nudge them towards that side of the spectrum, simply through the words that we end up using, the tone of our voice and subtle visual cues.

Who in your life might benefit most today from your assumption of their positive intent?

With all the talk about vaccines, I thought it was about time that I revise my superficial understanding of how they actually work (this wonderful 5-minute animation from TED-Ed did the trick).

It’s counterintuitive, which might contribute to why there are still so many people who refuse them. I certainly remember saying to my dad as he prepared to give me one of my childhood vaccines: “Whaaat? You’re injecting the virus into me?”. But as we’ve learned from Daniel Kahneman and Amos Tversky’s seminal work, our intuitions frequently lead us astray.

In the 1960s in the aftermath of the Korean War, American social psychologist William McGuire was researching how to increase resistance to persuasion. Just as biological resistance to disease works by exposing people to a weakened form of a virus, he suggested that psychological resistance to persuasion might also work by exposing people to a weakened form of an “idea-virus”. Once again, it’s counterintuitive. But he confirmed his inoculation theory experimentally and it has been supported by research since, particularly in public health interventions such as reducing smoking among teenagers.

More recently, social psychologists such as Sander van der Linden and his collaborators have been working on applying inoculation theory to… fake news. As an excellent BBC write-up of their research says:

[They] call the approach ‘pre-bunking’. Instead of waiting for false information to spread and then laboriously fact-checking and debunking it, researchers go for a pre-emptive strike that has the potential to shield your brain.

In other words, if you’re forewarned that politically motivated groups might try to mislead you on a topic like, say, the origin of the coronavirus, you’re more likely to engage critical thinking and actually evaluate the fake news that you inevitably bump into.

Van der Linden and his team wanted to find a way to scale up the impact of their research. They came up with the idea of developing Bad News, a short online game in which you role-play a “master of disinformation”, amassing Twitter followers in your ambition to become a fake news tycoon. Their research based on an early prototype – with Dutch high school students on the controversial topic of the European refugee crisis – gave promising results, and the game is now available in 12 languages as well as in a kid-safe version (in English only).

So… are you ready to be inoculated?

Six years ago, I participated in a roundtable focusing on one of the recommendations of the Oxford Martin Commission’s excellent (and still relevant) report Now for the Long Term: to establish through dialogue a set of shared global values, which would guide us to fulfil our collective vision for how we want our world to be.

I remember feeling deeply inspired at the same time as I grappled with its enormity, saying that what we were aiming for was nothing less than extending our in-group to go past our family, our organisation, our profession, our community, our nationality, our ethnicity, our ideology, to encompass all of humanity. I added that it would require a deep understanding of how we evolved from hunter-gatherers who cooperated only with people whom we knew personally in our tribe to the web-based communities today who work together to achieve a common goal with people whom they’ve never physically met.

Having an all-consuming day job that had nothing to do with this meant that I didn’t progress much further, but the tantalising idea that we might one day build a universal set of shared values for humanity – transcending everything that divided us – kept bobbing up from time to time in my head.

There may well be a set of global values – or even ubiquitous virtues – that are shared by all of us. But I’ve changed my mind about it being desirable to ever aim for a single configuration of those values. Julian Baggini’s metaphor of the mixing deck is one that I find particularly helpful:

In the studio, producers record each instrument as an individual track, playing them back through separate channels. By sliding controls up or down, the volume of each track can be increased or decreased. The moral mixing deck works much in the same way. Almost everywhere in the world you’ll find the same channels: impartiality, rules, consequence, virtue, God, society, autonomy, actions, intentions, harmony, community, belonging and so on. The differences between cultures is largely a matter of how much each is turned up or down.

Just as we can appreciate different melodies and rhythms, so can we appreciate that there is more than one good way to live. Baggini warns against confusing pluralism with relativism, though:

Just as in the recording studio, it simply isn’t the case that anything goes. More than one moral mix can work but many more than one won’t.

[For example,] it is impossible to turn everything up to ten: some values clash with others, at least when they are at equal volume. Similarly, when some values are turned down low, they become inaudible, which may be the price to pay for a harmonious overall balance.

He goes on to write that navigating thoughtfully across cultures requires a “good ethical ear”. As in music, we do this by increasing and widening our exposure to the full range of moral concepts:

The goal is not to come up with a mix that will be the favourite of everyone in the world but to make our own the best it can be.

What values might you experiment with in your moral mix?

How do we think?

This is the question that philosopher Julian Baggini masterfully explores in his mind-expanding, beautifully written and researched book, How the World Thinks. Using an analogy reminiscent of Jonathan Haidt’s Moral Matrix, he articulates how much “assumptions about the nature of self, ethics, sources of knowledge, the goals of life, are deeply embedded in our cultures and frame our thinking without our being aware of them”:

Just as a riverbed builds up sediment comprised of that which washes through it, values and belief become ‘sedimented’ in cultures. In turn, those values and beliefs begin to sediment in the minds of people who inhabit those cultures from birth, so that we mistake the build-up for an immutable riverbed. Through these channels of the minds our thoughts and experiences flow, not noticing how they are being directed.

His motivation is to challenge the beliefs and ways of thinking that he takes – that we take – for granted, noting wisely that becoming less certain of the knowledge we think we have is always the first step towards greater understanding and away from dogma. In doing so, he warns against empathic shortcuts:

Getting to know others requires avoiding the twin dangers of overestimating either how much we have in common or how much divides us. Our shared humanity and the perennial problems of life mean that we can always learn from and identify with the thoughts and practices of others, no matter how alien they might at first appear. At the same time, differences in ways of thinking can be both deep and subtle. If we assume too readily that we can see things from others’ points of view we end up seeing them from merely a variation of our own.

Western philosophy – in which the idea of ‘science as the search for the truth irrespective of consequences’ finds its home – is one of the most extreme among world philosophies in claiming to be truly objective, transcending any particular time or place, independent of history or culture. This is the construct in which I was educated as a theoretical physicist. And yet I’ve often been uneasy with this, perhaps because of some Eastern philosophy sediment that lies deep in my riverbed, and also as I grappled later with the ethical issues facing scientists who choose to participate in endeavours such as The Manhattan Project.

Baggini urges us to accept that the view will always be from somewhere:

We can build a more complete picture of the world and a more objective understanding of it by taking multiple perspectives. […] Rather than trying to create a comprehensive, single map, we can view a terrain from various places: from within it, from the sky, from a distance and so on. Rather than a view from nowhere, we seek views from everywhere, or at least everywhere that is accessible.

Where are you currently standing, and what different views are you curious to explore?

I’m excited to share with you this week a longer article that touches in particular on my meta-stable exploration between acceptance… and change.

It’s published in Third Factor, a magazine that popped up in my internet search on Kazimierz Dąbrowski’s Theory of Positive Disintegration for my very first altMBA prompt last year.

How are you balancing acceptance and change in your journey towards better?