One think I often do on this blog is write about books I've read and how they relate to psychology studies.
A long time ago, I attended my favorite event in Los Angeles, the LA Times Festival of Books, and picked up the book Consilience, by E. O. Wilson. Consilience literally means the "jumping together" of knowledge and Wilson talks about how there is a potential orderliness or unity of knowledge that is possible across academic disciplines. I was attracted to this book because it captures an overarching theme about how I have come to view the world. Everything I read these days jumps together into some grand puzzle, always incomplete, but not unsolvable, and social psychology, the field I am trained in, is a natural glue (not the only possible glue, but a useful one for me). Almost anything can be studied by social psychologists...culture, health, gender, marketing, politics, morality, sports, poverty, love, justice, religion and death are all prominent topics that social psychologists study. I dare say that list includes most any big question that people care about.
That being said, "if all you have is a hammer, everything seems to be a nail", and psychologists often fall prey to this saying in thinking that the use of statistical methods is the only valid way of examining the world. A well designed experiment can tell us that something can happen (under often artificial circumstances), which is important knowledge, but a good book about someone's life can tell us unequivocably what actually has happened, at least to one person. And a lot of times, we care as much about what happens to individual people as we care what happens to the "average" person, as we happen to be one of those individual people.
A Booth at the Book Fair on "Happy Science"
Consider an age old question like 'what makes people happy?'. To be sure, it's a vague question that scientific/quantitative methods can make more precise. But the people at the booth from the book fair in this picture (left) probably have a reasonably well thought out perspective on what makes people happy as well. Philosophers probably think the answer lies in contemplation. English majors might think the answer is revealed by great literature. Neuroscientists and biologists seek answers in brain chemistry. Religious scholars in religious texts. Psychologists randomly assign people to do things and see if it makes them happier. Who has the answer? I would say nobody...and everybody...Just as any psychological finding is made more robust by the convergence of findings using multiple methods by multiple researchers in various settings on diverse individuals...so too is any greater theory about the human condition more easily believed through the convergence of knowledge across disciplines...or consilience. So I will often write book reviews on this blog linking what I've learned from the book with what I have learned in particular psychology studies.
For those who embrace this convergence, it's an exciting time. People are generating far more quantitative data as every facebook interaction, google search, credit card swipe, & GPS location can be mashed up into some application or graph that provides some evidence of the human condition. People are generating far more qualitative data as well, in the form of countless public blogs, forums, tweets, and facebook posts. Logic, statistics, & the scientific method can be used by people of any discipline to take this wealth of data and produce convergent knowledge.
I still plan to focus on posting graphs about quantitative findings that relate to psychological theories on this blog. But one of the main purposes of this blog is for me to store my own thoughts. My thought processes about the psychology of anything would be incomplete if I didn't have a place to store experiences that didn't explicitly have any data component to them...the random news article, observation, book review or quote that provides external validity to anything psychologists study. It is one thing to see something in a psychological experiment. But sometimes you only know it is real when you see the same thing exhibited in a character in a novel, in a quote from a politician, or in an essay by a philosopher.
The answer is that it depends on whom you ask. Below is a graph based on yourmorals data where participants were randomly assigned to answer whether they agreed that "XXX is immoral" about one of seven health behaviors.
As you can see, conservatives feel that ingesting all types of substances (cigarettes, alcohol, marijuana, and cocaine) are more moral issues, compared to liberals. Liberals appear to moralize driving while using a cellphone and eating unhealthy food a bit more than conservatives.
Interestingly, liberal visitors felt that distracted driving is about as immoral as using cocaine and much more immoral than smoking marijuana. Conservatives, on the other hand, felt that the use of illicit drugs (cocaine and marijuana) was more immoral than driving while using a cellphone. This is perhaps another way to show the robust moral foundations theory finding that liberals care more about issues of harm (e.g. distracted drivers might kill someone), while conservatives care more about issues of purity (e.g. taking drugs is unnatural) and authority (e.g. especially illegal drugs).
- Ravi Iyer
edit: I had a few request for the sample size. 1,538 liberals and 337 conservatives took this study for this analysis.
At the same time, I've been working with colleagues on a paper about experiential vs. material purchasing styles, for which we have found convergent correlations all suggesting that experiential purchasers are dispositionally motivated towards seeking new, stimulating experiences to promote positive emotion, while material purchasers often seek to avoid negative emotions. This is supported by the fact that, in the YourMorals.org dataset, experiential purchasers report higher levels of openness to experience, lower levels of neuroticism (both measured by the Big Five Personality Inventory), and lower levels of disgust (as measured by the Disgust Scale). The disgust finding does not necessarily fit with the idea that experiential purchasing is related to seeking new experiences, unless one looks at the literature on disgust. In particular, this study theorized about such a relationship and confirmed it by reporting correlations between disgust and big five personality dimensions.
It occurred to me that I could contribute to the original studies' findings, by examining the same correlations in our dataset, using a more diverse and far larger sample, and perhaps even including some internal cross-validation. The results are summarized in the table below.
Disgust Scale Correlations with Big Five Personality Traits
The main hypothesis of the original study actually dealt with the two robust relationships found in our dataset, specifically that disgust is negatively related to openness to experience and positively related to neuroticism. In all, these two relationships stand out as robust across groups and in both studies. Interestingly, the correlation between openness to experience and disgust is weaker in the two most 'rational' groups, edge.org and libertarians, which might be worth pursuing later. Given the smaller sample size and restricted diversity of the original study, I'd be inclined to say that conscientiousness and agreeableness are not robust correlates of disgust, though this could be an effect of the fact that yourmorals.org uses a different measures of Big Five personality traits from the original study.
Can I publish this finding? It's only correlational and says nothing about causality. It really doesn't say much that is new, but rather confirms the original study, more or less. Still, the 26 papers which cited the original study would be slightly more improved if they could cite this finding as well, since it's the same basic study with a different (larger and more diverse) sample. This is where the discussion of the peer review system converges with this analysis. According to this paper, "many natural science fields operate on a norm that submissions should be accepted unless they are patently wrong." In contrast, psychology papers are often rejected, not because they are wrong, but because they are not interesting or novel enough.
The paper and the listserve discussion bring up many points related to this, but one relevant one to this finding is that it is hard to build a cumulative science when you don't reward replication, but instead reward novelty. The end result is that you end up with a series of slightly different perspectives on the same subjects, all named differently, where authors are constantly trying to come up with something new rather than building on something existing. This may help academics, but it makes it very difficult for these theories to be used in the real world. Any research on humans is likely flawed in some way. Can anybody do double-blind experiments on representative samples of people with behavioral measures? The public is wisely skeptical of any social science finding as are academics...but the solution might lie in publishing more replications rather than in restricting the publication process toward the mythical goal of the perfect, novel study. No single study proves anything when dealing with research on people. It's the convergence of lots of studies that might potentially be convincing enough to outsiders.
- Ravi Iyer
ps. if anyone wants to write this up and publish it traditionally, feel free to contact me
A fellow graduate student recently shared the below Sam Harris TED video with me and I was quite surprised at the premise of the talk. In it, Sam Harris gives a spirited defense of moral absolutism, the idea that there are objective truths about what we should and should not value. Below is the video.
Harris correctly observes that "the only people who seem to generally agree with me (Harris) and who think that there are right or wrong answers to moral questions are religious demagogues, of one form or another, and of course they think there are right and wrong answers to moral questions because they got these answers from a voice in a whirlwind, not because they made an intelligent analysis of the conditions of human and animal well-being...the demagogues are right about one thing, we need a universal conception of moral values."
His conception of morality is remarkably close to the construct of moral absolutism vs. moral relativism, measured on the YourMorals.org site using agreement to statements like "Different types of moralities cannot be compared as to 'rightness'" with agreement indicating more absolutism and disagreement indicating relativism. Harris also states that "It is possible for whole cultures to care about the wrong things....that reliably lead to human suffering." The graphs I show below show that he is correct that moral absolutism among these groups does lead to human suffering...but it also leads to suffering when moral absolutism is supported by liberals and atheists.
Harris then spends much of the rest of the talk detailing how terrible things occur as a result of cultures that do not share his values. I am generally liberal and likely agree with Harris' values, specifically the idea that morality is mostly about promoting the well-being of people. However, I do not believe that my values should be the values of other people as well. I have two main counters to this idea:
- Even the most liberal person can be made to consider ideas of morality outside of the idea of the greatest well-being possible. For example, liberals believe in equity too, such that some people deserve more well-being than others. Jon Haidt's brother-sister incest dilemma confounds both liberals and conservatives meaning that there is a universal ability to moralize disgust, even if it is less developed in some than others. Harm and well-being are not the only considerations.
- Moral absolutism generally leads to more human suffering, not less, as people fight great wars to enforce their vision of morality on others. Consider the below 2 graphs of yourmorals data relating moral relativism, the opposite of absolutism, and attitudes toward war.
Moral Absolutism relates to Support for War across Religions
Moral Absolutism is related to Support for War - Across Political Groups
Moral absolutism is not just dangerous for the groups that Harris dislikes, but also for the liberal and atheist groups that he likely subscribes to as the slope of the regression line is negative in all cases, indicating that moral absolutism is positively related to support for war for liberals and conservatives, atheists and christians.
It may be easier to think of groups that cause wars out of excessive group orientation (e.g. Hutus vs. Tutsis) or excessive authoritarianism (e.g. Nazis)...but there are also groups that caused harm out of excessive concern for others' well-being (e.g. The Weather Underground) or out of an excessive desire for social equality (e.g. the communist Khmer Rouge). Moral absolutism, believing that you are more right about morality than others, can be thought of as the first step toward hypermoralism, harming others in support of your moral principles. Human beings are already good at believing that our moral system is superior, with war sometimes as the consequence....instead or narrowing our conceptions of morality, we should be working to expand our moral imaginations.
As someone who was in the dot-com world for years before entering academia, I've always felt that the peer review process could be made far more efficient and while I'm not 100% sure what form that would take, it might look something like a recent exchange between Nate Silver, an Obama supporter who runs fivethirtyeight.com (which I read religiously during the 2008 election and which is the first site I turn to when I seek to interpret polling data), and Veronique de Rugy, an economist with a libertarian bent.
I imagine that both of them are right now crunching the numbers and figuring out some far more accurate interpretation than either of them would have come up with on their own. The best part is that if I wanted to, I could download the data myself and join in on the fun, perhaps merging in another data source if I so chose. Perhaps someone else is doing that right now too.
I found the exchange so intriguing that I took a break from working on a paper I'm writing about libertarian moral psychology (getting me to take a break actually isn't that hard, unfortunately). When I finish this paper, the timeline is likely to be something like the following:
I submit the paper to a journal.
4 Months later - I receive 2-3 reviews of my paper. If they liked it (~30%), I can edit the paper to respond to reviews and move to the next step. If not, I go back to step 1.
2 Months later - I resubmit the paper.
4 months later - If I'm lucky I may get the paper accepted (~30%), but more likely is that I have to do another round of edits which takes another few months or in rarer cases, the paper is rejected after this stage and I go back to step 1.
2 years later - maybe 50-100 people have read my paper, which now contains an outdated literature review and dated conclusions. If someone wants to challenge my results, their paper may come out around this time. Few people outside of academia can read my paper due to the need to subscribe to the journal in question. I can't update my paper and have to have a whole new set of findings rather than being able to add a single study or clarification to a part of the existing paper.
Now the process that I described has it's merits. It produces more carefully thought out work, reviewed in depth by experts in the field. It's probably essential in some areas, but it's merits are dependent on the situation and I'm not so sure it's the best method for social science research that is supposed to be used by society in some timely fashion to have positive social benefit. Is that not the real goal of social scientists, rather than CV building?
As Nate Silver points out in his critique of de Rugy's piece, there is inherent unconscious bias that all social scientists encounter when they do any research. Peer reviewers don't reanalyze your data and they rely on your own description of methodology, so they really can't address many possible sources of bias, conscious or unconscious. All research is somewhere between a zero and one in terms of conclusiveness and it only moves close to a one after many people have replicated it, in my opinion, as research is inherently unreliable when you are dealing with people.
What if social scientists all self-published (maybe let's call it sharing rather than publication) on the internet? Overall quality would go down, no doubt. Sharing of replicated results, null findings, and perhaps most importantly, failures to replicate, would probably increase a lot though. Academia would lose a monopoly on research as anyone with a stats program could weigh in and data sharing would become the norm for controversial results. Also, separating the wheat from the chaff is a problem that computer scientists, Google, Digg, Slashdot, and countless others are continually solving. There is tons of research that gets published and then nobody every cites it, so the peer review couldn't have done that well at it's gatekeeping process. What if "getting published" was no longer the standard for acceptability, but rather the number of positive votes/comments of the people who read the article, and you could continually edit and revise your article to make it better, linking to people who replicate your study and updating your literature review and conclusions to keep current. I could envision a post-sharing review system that would actually improve quality by making the review process completely open and transparent, giving extra credit to those whose data has been re-analyzed independently, replicated by others, and read by experts.
There are a million considerations I'm probably leaving out right now, both positive and negative, but given the way that social science data is being generated and the pace the world is moving, it seems unlikely that the peer review process can resist these disruptive forces. Right now, the peer review process confounds sharing research with praising the research in question and maybe there are ways to separate the two goals so that they don't have to happen simultaneously.