Plato’s Beard

Scratch even a leftist in the West and you will often find a hippie-hating individualist/reductionist. Every since Dawkins and Sokal, Summers and Pinker did a number on their brethren, many leftists have been labouring (no pun intended) hard to distance themselves from any feel good, “new age”, hippie type framework or explanations. This has to be a bit embarrassing:

[Shankar Vedantam – When Play Becomes Work – washingtonpost.com]Psychologists have long been interested in what happens when people’s internal drives are replaced by external motivations. A host of experiments have shown that when threats and rewards enter the picture, they tend to destroy the inner drives. Paychecks and pink slips might be powerful reasons to get out of bed each day, but they turn out to be surprisingly ineffective — and even counterproductive — in getting people to perform at their best.

Deci tracked a bunch of college students who were solving puzzles for fun. He divided them into two groups. One group was allowed to keep solving puzzles as before. People in the other were offered a small financial reward for each puzzle they solved.

The psychologist later evaluated the volunteers: He found that people given a financial incentive were now less interested in solving puzzles on their own time. Although these people had earlier been just as eager as those in the other group, offering an external incentive seemed to kill their internal drive.

Rewards and punishments guide the lives of most Americans. Young children are given stars for putting away their toys, kids earn a few bucks for mowing the lawn, and teens are told they will be grounded if they get in trouble. For adults, stock options, raises, demotions and firings become different kinds of carrots and sticks.

Beliefs about the utility of rewards and punishments in motivating human behavior are deeply ingrained, and most people don’t know that more than 100 research studies have shown that motivating people in this manner can have the unintentional effect of undermining their internal drives.

The striking thing about the research, said Roland Benabou, an economist at the Woodrow Wilson School of Public and International Affairs at Princeton University, is that it is so starkly at odds with bedrock economic principles.

“A central tenet of economics is that individuals respond to incentives,” Benabou noted in one research study. “For psychologists and sociologists, in contrast, rewards and punishments are often counterproductive, because they undermine intrinsic motivation.”

But wait, there’s more… the killer part, in fact:

But rewards and punishments are not always counterproductive, Benabou said. He drew a distinction between mundane tasks and those that carry meaning for people. In the first case, Benabou argued, rewards and punishments work exactly the way economists predict: They get people to do things.

External rewards and punishments are counterproductive when it comes to activities that are meaningful — tasks that telegraph something about a person’s intellectual abilities, generosity, courage or values.

Killer part because it spells out what any worker knows to be true — rewards and punishments (more often the latter) are employed to get us to do the dirty work of those handing out the rewards and punishments.

[With apologies to Missy Elliot]

Plato’s Beard » Reductionism

Plato’s Beard » Reductionism

Winding down a tediously long essay describing in detail the vengeance driven tribal battles in New Guinea, Jared Diamond finds in them a justification and need for bloodthirstiness:

Annals of Anthropology: Vengeance Is Ours: The New Yorker

[...]

We regularly ignore the fact that the thirst for vengeance is among the strongest of human emotions. It ranks with love, anger, grief, and fear, about which we talk incessantly. Modern state societies permit and encourage us to express our love, anger, grief, and fear, but not our thirst for vengeance. We grow up being taught that such feelings are primitive, something to be ashamed of and to transcend.

There is no doubt that state acceptance of every individual’s right to exact personal vengeance would make it impossible for us to coexist peacefully as fellow-citizens of the same state. Otherwise, we, too, would be living under the conditions of constant warfare prevailing in non-state societies like those of the New Guinea Highlands. [...]

My conversations with Daniel made me understand what we have given up by leaving justice to the state. In order to induce us to do so, state societies and their associated religions and moral codes teach us that seeking revenge is bad. But, while acting on vengeful feelings clearly needs to be discouraged, acknowledging them should be not merely permitted but encouraged. To a close relative or friend of someone who has been killed or seriously wronged, and to the victims of harm themselves, those feelings are natural and powerful. Many state governments do attempt to grant the relatives of crime victims some personal satisfaction, by allowing them to be present at the trial of the accused, and, in some cases, to address the judge or jury, or even to watch the execution of their loved one’s murderer.

This smells of biologism (or biological determinism if you prefer). We find it abhorrent when used in various forms in EP and elsewhere to “explain” rape or other acts frowned upon in society. And if we are able to demonstrate that there is no rape instinct to counter that wonderful biologism, but not so with Diamond’s claims above, Diamond still commits what is otherwise rejected as the “naturalistic fallacy”. There are probably better defences (see Kant) of “retributivism” but this one IMHO fails miserably. And it is an insult to those who either do not share the bloodthirstiness of Diamond’s “we”, or consciously seek to rise above it, not “ignore” it.

In the USA, the norm is anything but not “permit[ting] our thirst for vengeance”. As the line in the movie rendition of the life of Hurricane Carter goes, the norm is “any black man will do”, created and promoted by the very vengefulness that Diamond wants to give primacy, under terms such as “victim’s rights” and “survivors rights”. It is not an exaggeration to summarise the mood as one where it is considered that it is better to hang someone, than let a crime go unpunished. So we have the FOP and the victim continuing to deny the innocence of the young black men who spent many years in jail before being exonerated and released, in the “Central Park Jogger” incident which prompted full page ads from billionaire Donald Trump lusting for a hanging. This state sanctioned attitude is the direct result of encouraging (rather than discouraging) the need for vengeful satisfaction. Here is the New York Times:

… Senator Bill Bradley of New Jersey observed at the time…: ”You rob a store, rape a jogger, shoot a tourist, and when they catch you, if they catch you . . . you cry racism. And nobody, white or black, says stop.”

And:

[T]he brutalization of the victim demonized the suspects and seemed to make any presumption of innocence impossible. Donald J. Trump bought full-page newspaper advertisements demanding the death penalty and rejecting assertions (from Cardinal John J. O’Connor, among others) that society shared the blame for conditions that breed crime.

”I want to hate these muggers and murderers,” Mr. Trump wrote. ”They should be forced to suffer and, when they kill, they should be executed for their crimes.” (What if the jogger had died and the five young men had been executed, Mr. Trump was asked the other day. ”If they were convicted and weren’t guilty the government would’ve made a tragic mistake,” he said.)

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