Showing posts with label habit. Show all posts
Showing posts with label habit. Show all posts

2012/10/23

Comparing the approaches of Dewey and Kahneman


Sidney Winter has a knack of asking very good questions about routine.  Recently, he wrote me that he was rewriting a symposium contribution and relying on the habit/intelligence/instinct (or emotion) triad that Dewey sketches out in Human Nature and Conduct. He considered whether he might do as well by relying instead on the partially parallel distinction between System 1 and System 2 put forward by Daniel Kahneman in his widely read 2011 book, Thinking, Fast and Slow. Sid wondered what I thought about the relative usefulness for routine researchers of the two frameworks.  Here's a slightly edited version of my answer.
                

When the word first came out that Kahneman was working on this book, I had very high hopes, and perhaps my later impression was somewhat undermined  by those initial aspirations. (This is just the sort of mechanism that Kahneman and his longtime partner, Amos Tversky, have helped us to recognize, and try to discount.)   I had hoped for a milestone synthesis of contemporary psychological progress with the problems of understanding economic action by a Nobel laureate in economics who is also, as Steven Pinker has said, "one of the world's great psychologists".  

While the resulting book is a welcome contribution to the way the broad public understands choice and decision, in the end I don't think it as useful to researchers studying organizational routine as Dewey's views. I wish Kahneman had brought more of modern psychology to bear in his definition of his Systems 1 and 2.  But, of course, 'Psychology' labels a gigantic tent, and one can hardly fault Kahneman for producing a book that makes one corner of the expanse more intelligible and credible for a large audience of serious readers, especially when he has played such a key role in delineating that section of the larger territory, the area we now call 'behavioral decision theory'. 

The basic shortcoming of the book for my purposes is its failure to transcend its roots in the cognitive psychology of roughly the 1980s. The whole turn to neuropsychology might as well not have happened. And with it, the book omits our developing understanding the mechanisms producing much what Kahneman groups together as System 1.  It sticks instead to a formulation of System 1 as basically  driven by associative memory and as the source of biases that prevent individuals from using System 2 to achieve a better approximation of the kind of rationality in decision making that economists have traditionally posited.   

The book is well-titled. It is centered on thinking, not on acting. It never really lets go of the presumption that thinking precedes and determines action, rather than taking thinking as a process of repairing or improving action in light of its results, which would be much closer to Dewey's Pragmatist view.  Rather than make emotion a major faculty with first class status in determining action, it is treated as part of System 1, and hence as a source of biases and errors.  Though there many discussions that bring up a wider perspective, the book doesn't advance its overall focus beyond the direction Herbert Simon set out in Administrative Behavior (1947) when he argued we had paid too much attention to action, and not enough to "the choice which prefaces all action" (p.1). It is essentially a thorough compendium of evidence for Simon's bounded notion of rationality.

A little tour of the 15-page index for the book provides instructive illustrations.  Here are some topics I looked for (with number of indexed mentions - footnotes excluded).

amygdala - an important brain region for emotion (1); anchors and anchoring - with various sub-categories (18); Nassim Taleb (5); Antonio Damasio - a major emotion researcher (1); William James + John Dewey (0); habit (0); routine (0); Danny Kaye (1); affordance (0); J. J. Gibson - a principle theorist of affordances (0); Cass Sunstein (7); declarative memory +non-declarative memory +procedural memory (0) ; major theorists of non-declarative memory such John Anderson +Larry Squire +Eric Kandel – himself a Nobel winner (0); mirror neurons (0); decision weights (15); Richard Thaler (15); neuro-economics (1) ; theory-induced blindness (5); representativeness (19); John Bargh - theorist of priming effects (2); associative memory (13); basal ganglia (0); base rates (15); prefrontal cortex (0); Gary Klein (6); perception+dorsal+ventral (0).

The zeroes in this little index-sampling are signposts for the kinds of topics for which we need an integrated synthesis if we are to better understand routines. To name just a few: we need to know better how action possibilities are perceived; how the speed, coherence, likelihood and attractiveness of action patterns are affected by their repetition; how emotions are mobilized around experiences of action failure (or of surprising success), how tools afford, or prime, action possibilities; what makes it harder, or easier, for large patterns of action to be de- or re- composed into smaller chunks and novel larger patterns; and how all these processes function in the context of social groups.

It's not that the lightly indexed topics never come up in the text, of course. But they are positioned as subsidiary to the main points. Emotion, as mentioned, comes up as an element of System 1, since it is obviously a source of bias in decision making. (This is odd in another way, though, since emotions, are often mediated by diffusion of hormones (0) like cortisol (0) or oxytocin (0), and are among the slower processes in the brain, while System 1 is characterized as the "fast" system.)  Specific phenomena like the Zajonc mere exposure effect come up, but also as illustrations of biases.   Although Zajonc also did this work in the 1980s, he moved on in more recent reviews of the literature to link the effect to studies of the amygdala and show how the fast action path predisposes slower conscious perception.  To my disappointment, Kahneman doesn't follow up – or even allude to – any of these connections Zajonc saw. There are many more examples of potentially important material that loses much of the impact it could have had by being constrained to a framework that, at bottom, is rooted in a category of residuals.

So I end up glad that popular discourse has such a good and authoritative account of what behavioral economics has accomplished.  It's being on the best seller lists (along with Charles Duhigg's book on habit) raises my hopes that the public has some thirst for more realistic accounts of how behavior is generated. But I don't think we've gotten the intellectual platform we need for future research on skill and routine in organizational contexts. That modern retelling of the Dewey/James world view we'll apparently have to wait for. In the meantime, the originals, supplemented with a patchwork of cites to modern studies, seem to be the best we have. 

2012/09/06

Habit in Public Discourse


Some items in recent issues of the New York Times have got me thinking – or maybe it's just hoping – that ideas about habit might be gaining some ground, taking a larger role in the way we talk about «The Public and Its Problems».

The Sunday (2012.09.2) Times list of business best-sellers had Charles Duhigg's Power of Habit in its number two slot, and Daniel Kahneman's Thinking, Fast and Slow in third. (A biography of Steve Jobs was first.) Duhigg's book actually involved consulting with many researchers who have been thinking about habit and routine, like Sidney Winter and Wendy Woods. Kahneman's, though he doesn't use the label 'habit', is clearly committed in his discussion of the fast processes he calls "System 1" to various automaticity and priming effects that underlie routine action.

Today's edition (2012.09.06) presents a long literary «portrait» of President Obama. The author, Peter Baker, reports on Obama's reading of Kahneman's book. Though I wouldn't claim the book somehow affected Obama's approach to his job, it's still striking how the author weaves through the piece the notion that successful action at the highest level requires more than just careful deliberation and persuasive argument.

The same issue contains an opinion piece by Michael Roth on educational policy. It relies centrally on arguments drawn from John Dewey on how education instills lifelong habits. Roth quotes Dewey: "The inclination to learn from life itself and to make the conditions of life such that all will learn in the process of living, is the finest product of schooling."

It's hard to imagine that Dewey would have been taken as authoritative in a piece like this written as little as a decade ago. But Roth, in warning about narrowly vocational education trends, quotes Dewey again. "The kind of vocational education I am interested in is not one which will 'adapt' workers to the existing industrial regime; I am not sufficiently in love with the regime for that."


Seeing the two books doing so well, and the articles in which the ideas are coming into play, I was encouraged – a little, with all the usual hesitations – that the larger society might be getting ready to think more of a world where not every action is simply the result of a self-conscious rational deliberation, one where skills and dispositions acquired through experience play a fundamental role in shaping what we do.

2011/06/02

More on word frequencies of 'habit' and 'routine'

A little more fooling around with google's Ngram tool produced this interesting plot of frequencies of the phrases 'my habit', 'our habit', 'my routine', and 'our routine', from 1800-2000 in their sample of one million English books.










  
   



I chose these search phrases out of interest in whether 'habit' and 'routine' differ historically in their individual or collective connotations. The interesting result is that 'habit' has more often been mine than ours, while routine has more often been ours than mine. I take this as a suggestion that the collective connotation is stronger for 'routine' and the individual one is stronger for 'habit', though each clearly has a substantial frequency in its «minority» connotation.

This link, http://tinyurl.com/habit-routine , will let you reproduce the query, examine specific examples of the usage from different eras, and try other queries.

2010/12/19

The history of 'habit'

The new Google N-grams facility allows searching their huge digitized text collection for relative frequencies of terms.  Below is a plot for three concepts that come up often in this blog: 'habit' (blue), 'choice' (red) and 'decision' (green), shown from 1840-2000.  (A pretty amazing resource !)

Data from all English books, 1840-2000, computed 2010.12.17.

For many decades the three terms track each other at around .0035 percent of all items. They begin diverging sharply in the late 1920s, with 'habit' declining steadily from its peak in 1929. 'Decision' rises gently, and then quite sharply beginning in World War II. By 1980 it is at nearly ten times the level of 'habit'. 1929 is also the year in which 'choice' first becomes more frequent than 'habit', and it rises steadily from that point onward.

The data match up quite well with the claim that ideas of habit have been disappearing from our ways of thinking about the sources of action. (As in the Camic 1986 article, "The Matter of Habit".) In the 1920s Dewey could write that "habit is the mainspring of action" without seeming a little odd (in The Public and its Problems). Although our current era has many similarities to the "confused publics" he analyzed, we don't seem to have available for our reflections the  notion of habit as a fundamental human faculty that was an established resource in his time. 

2010/12/01

The public and its problems

In 1927 John Dewey laid out a remarkable analysis of why it is so hard to move our society in humane and democratic directions that seem to us so obvious. Despairing again today of our inability to have useful public discussion of our situation, I went back to The public and its problems (1927) and reread his Chapter 5, "Search for the great community".  It's stunning how superficial the changes of the last 85 years seem and how stable are the sources of our troubles.

I may end up writing several posts about this, but here is a first thought. Dewey argues that a deep part of our problem connects to the running theme of this blog: our failure to appreciate the crucial role of habit.

The Public, Dewey says, is "eclipsed": confused, unable to identify its own interests or find its voice. (If you are wondering, here is Dewey's definition: "The public consists of all those who are affected by the indirect consequences of transactions to such an extent that it is deemed necessary to have those consequences systematically cared for."[p15-16])  He feels our nominally democratic political institutions are not delivering anything resembling progress toward a life that corresponds to democratic ideals. He asks how we should diagnose our situation and what might help us find our way out of it?


Why hasn't the promise of democratic ideals been realized within our institutions? Dewey's view is that we depended on the assumption that each individual had "the intelligence needed, under the operation of self-interest, to engage in political affairs; and that general suffrage, frequent elections of officials, and majority rule are sufficient to ensure the responsibility of elected rulers to the desires and and interests of the public." [157]  The "omnicompetent individual" assumed in this approach has proved illusory. We haven't appreciated that because the psychology we assumed 
"held that ideas and knowledge were functions of a mind or consciousness which originated in individuals by means of isolated contact with objects. But in fact, knowledge is a function of association and communication; it depends upon tradition, upon tools and methods socially transmitted, developed and sanctioned. Faculties of effectual observation, reflection and desire are habits acquired under the influence of the culture and institutions of society, not ready-made inherent powers. The fact that man acts from crudely intelligized emotions and from habit rather than from rational consideration, is now so familiar that it is not easy to appreciate that the other idea was taken seriously as the basis of economic and political philosophy. [158]"
Only the last sentence seems misaligned with our moment. It isn't true in our time that the crucial roles of habit and emotion in generating action are so clearly appreciated.  In retrospect, Dewey may also have overestimated his own era.

He goes on to account for how the omnicompetent view could have prevailed:
The measure of truth it contains was derived from the observation of a relatively small group of shrewd business men who regulated their enterprises by calculation and accounting, and of citizens of small and stable local communities who were so intimately acquainted with the persons and affairs of their locality that they could pass competent judgment upon the bearing of proposed measures upon their own concerns.
He goes on to contrast the omnicompetent view with one that acknowledges the character and primacy of habit, saying "Habit is the mainspring of human action, and habits are formed for the most part under the influence of the customs of a group."

Dewey links the question of public helplessness directly to the inadequacies of our received understanding of how human action is generated. Working our way out of our vexing situation will evidently require us to bring habit (and emotion) properly into consideration in the way we think about public discourse, policy design, and education.