What are the arts but products of the human mind which resonate with our aesthetic and emotional faculties? What are social issues, but ways in which humans try to coordinate their behavior and come to working arrangements that benefit everyone? There's no aspect of life that cannot be illuminated by a better understanding of the mind from scientific psychology. And for me the most recent example is the process of writing itself.
STEVEN PINKER is the Johnstone Family Professor in the Department of Psychology at Harvard University. He is the author of ten books, including The Language Instinct, How the Mind Works, The Better Angels of Our Nature, and The Sense of Style (September). Steven Pinker's Edge Bio page
"No one ever got fired for buying IBM" is a wonderful example of understanding loss aversion. The advertising and marketing industry kind of knew this stuff mattered, but where we were disgracefully bad is that no one really attempted to sit down and codify it. When I discovered Nudge—Predictably Irrational—was another one, when I started discovering there was a whole field of literature about this thing for which we have no name—these powerful forces which no one properly understood—that was incredibly exciting. The effect of these changes can be an order of magnitude. This is the important thing. ...
...Markets actually work because they're adaptive and they're responsive to new information. Bad things get killed, good things get promoted. But most of the time what you'll find in business is no one has the faintest idea of why the things that work actually work. What's very useful here is that finally a group of academics with money, time, and high intelligence were finally sitting down to codify and make sense of things, which we'd been aware of for years but which, to our shame, we'd never attempted to actually try and systematize.
RORY SUTHERLAND is Executive Creative Director and Vice-Chairman, OgilvyOne London; Vice-Chairman, Ogilvy & Mather UK; Columnist, The Spectator.
Imagine the following scenario: You have two different tribes, your collectivist tribe over here—where everything's in common, and your individualist tribe over there. Imagine these tribes not only have different ways of cooperating, but they rally around different gods, different leaders, different holy texts that tell them how they should live—that you're not allowed to sing on Wednesdays in this group, and in this group over here, women are allowed to be herders, but in this group over there, they're not; different ways of life; different ways of organizing society. Imagine these societies existing separately, separated by a forest that burns down. The rains come, and then suddenly you have a nice lovely pasture, and both tribes move in.
Now the question is: How are they going to do this? We have different tribes that are cooperative in different ways. Are they going to be individualistic? Are they going to be collectivists? Are they going to pray to this god? Are they going to pray to that god? Are they going to be allowed to have assault weapons or not allowed to have assault weapons? That's the fundamental problem of the modern world—that basic morality solves the tragedy of the commons, but it doesn't solve what I call the "tragedy of common sense morality." Each moral tribe has its own sense of what's right or wrong—a sense of how people ought to get along with each other and treat each other—but the common senses of the different tribes are different. That's the fundamental and moral problem.
JOSHUA D. GREENE is the John and Ruth Hazel Associate Professor of the Social Sciences and the director of the Moral Cognition Laboratory in the Department of Psychology, Harvard University. He studies the psychology and neuroscience of morality, focusing on the interplay between emotion and reasoning in moral decision-making. His broader interests cluster around the intersection of philosophy, psychology, and neuroscience. He is the author of Moral Tribes: Emotion, Reason, and the Gap Between Us and Them.
The question becomes, is it possible to set up a system for learning from history that's not simply programmed to avoid the most recent mistake in a very simple, mechanistic fashion? Is it possible to set up a system for learning from history that actually learns in our sophisticated way that manages to bring down both false positive and false negatives to some degree? That's a big question mark.
Nobody has really systematically addressed that question until IARPA, the Intelligence Advanced Research Projects Agency, sponsored this particular project, which is very, very ambitious in scale. It's an attempt to address the question of whether you can push political forecasting closer to what philosophers might call an optimal forecasting frontier. That an optimal forecasting frontier is a frontier along which you just can't get any better.
PHILIP E. TETLOCK is Annenberg University Professor at the University of Pennsylvania (School of Arts and Sciences and Wharton School). He is author of Expert Political Judgment: How Good Is It? How Can We Know?
Make it easy, make it personal, make it salient. It's not rocket science, it's somewhere between common sense and psychology 101, and that goes a long way.
RICHARD H. THALER is the father of behavioral economics the study of how thinking and emotions affect individual economic decisions and the behavior of markets. Thaler is Director of the Center for Decision Research at the University of Chicago Graduate School of Business. He is coauthor (with Cass Sunstein) of Nudge: Improving Decisions About Health, Wealth, and Happiness.
"The issue is that when you look at the world from these sorts of institutional lenses, identifying problems becomes relatively easy. Solving them becomes very hard. It's no mystery how you get economic growth. You need to provide opportunities and incentives. But how do you make that political equilibrium? How do you make it so that everybody in society actually agrees and abides by a system that provides those incentives and opportunities even if it's not in their short-term interests? Those are the real challenges and that's exactly the sorts of issues we're seeing in Europe, it's the sorts of issues we're seeing in the United States, it's the sorts of issues we're seeing in Turkey."