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01 / 04
Dead Wrong: Is There a Mental Illness Epidemic?

Build For Tomorrow | Ep. 37

When Exactly Were “The Good Old Days”?

We like to say that things were better before. But… what year was that, exactly? Join me on a trip through history, as we return to every supposed “golden age” to find out just how golden it was. Then we answer the big question: Is nostalgia useful or harmful, and how do we make people more excited for tomorrow? This is a full remake of our classic 2016 episode, now with lots more insights and history!

Blog Post | Adoption of Technology

Ridley: Why Is It so Cool to Be Gloomy?

The world is in better shape than most people think, but we're more inclined to focus on bad news than good.

The Scream painted by artist Edvard Munch in 1893

Has the percentage of the world population that lives in extreme poverty almost doubled, almost halved or stayed the same over the past 20 years? When the Swedish statistician and public health expert Hans Rosling began asking people that question in 2013, he was astounded by their responses. Only 5% of 1,005 Americans got the right answer: Extreme poverty has been cut almost in half. A chimpanzee would do much better, he pointed out mischievously, by picking an answer at random. So people are worse than ignorant: They believe they know many dire things about the world that are, in fact, untrue.

Before his untimely death last year, Rosling (with his son and daughter-in-law as co-authors) published a magnificent book arguing against such reflexive pessimism. Its title says it all: “Factfulness: Ten Reasons We’re Wrong About the World—and Why Things Are Better Than You Think.” As the author of a book called “The Rational Optimist,” I’m happy to include myself in their platoon, which also includes writers such as Steven Pinker, Bjorn Lomborg, Michael Shermer and Gregg Easterbrook.

For us New Optimists, however, it’s an uphill battle. No matter how persuasive our evidence, we routinely encounter disbelief and even hostility, as if accentuating the positive was callous. People cling to pessimism about the state of the world. John Stuart Mill neatly summarized this tendency as far back as 1828: “I have observed that not the man who hopes when others despair, but the man who despairs when others hope, is admired by a large class of persons as a sage.” It’s cool to be gloomy.

Studies consistently find that people in developed societies tend to be pessimistic about their country and the world but optimistic about their own lives. They expect to earn more and to stay married longer than they generally do. The Eurobarometer survey finds that Europeans are almost twice as likely to expect their own economic prospects to get better in the coming year as to get worse, while at the same time being more likely to expect their countries’ prospects to get worse than to improve. The psychologist Martin Seligman of the University of Pennsylvania suggests a reason for this: We think we are in control of our own fortunes but not those of the wider society.

There are certainly many causes for concern in the world today, from terrorism to obesity to environmental problems, but the persistence of pessimism about the planet requires some explanation beyond the facts themselves. Herewith a few suggestions:

Bad news is more sudden than good news, which is usually gradual.

Therefore bad news is more newsworthy. Battles, bombings, accidents, murders, storms, floods, scandals and disasters of all kinds tend to dominate the news. “If it bleeds, it leads,” as they used to say in the newspaper business. By contrast, the gradual reduction in poverty in the world rarely makes a sudden splash. As Rosling put it, “In the media the ‘newsworthy’ events exaggerate the unusual and put the focus on swift changes.”

This is part of what psychologists call the “availability bias,” a quirk of human cognition first noticed by Amos Tversky and Daniel Kahneman in the 1970s. People vastly overestimate the frequency of crime, because crime disproportionately dominates the news. But random violence makes the news because it is rare, whereas routine kindness doesn’t make the news because it is so common.

Bad news usually matters; good news may not.

In the prehistoric past, it made more sense to worry about risks—it might help you avoid getting killed by a lion—than to celebrate success. Perhaps this is why people have a “negativity bias.” In a 2014 paper, researchers at McGill University examined which news stories their subjects chose to read for what they thought was an eye-tracking experiment. It turns out that even when people say they want more good news, they are more interested in bad news: “Regardless of what participants say, they exhibit a preference for negative news content,” concluded the authors Mark Trussler and Stuart Soroka.

People think in relative not absolute terms.

What matters is how well you are doing relative to other people, because that’s what determined success in the competition for resources (and mates) in the stone age. Being told that others are doing well is therefore a form of bad news. When circumstances get better, people take those improvements for granted and reset their expectations.

Such relativizing behavior affects even our most intimate relationships. An ingenious 2016 study by David Buss and colleagues at the University of Texas at Austin found that “participants lower in mate value than their partners were generally satisfied regardless of the pool of potential mates; participants higher in mate value than their partners became increasingly dissatisfied with their relationships as better alternative partners became available.” Ouch.

As the world improves, people expand their definition of bad news.

This recent finding by the Harvard psychologists David Levari and Daniel Gilbert, known as “prevalence-induced concept change,” suggests that the rarer something gets, the more broadly we redefine the concept. They found in an experiment that the rarer they made blue dots, the more likely people were to call purple dots “blue,” and the rarer they made threatening faces, the more likely people were to describe a face as threatening. “From low-level perception of color to higher-level judgments of ethics,” they write, “there is a robust tendency for perceptual and judgmental standards to ‘creep’ when they ought not to.”

Consider air travel: Plane crashes have been getting steadily scarcer—2017 was the first year with no commercial passenger plane crashes at all, despite four billion people in the air—but each one now receives vastly more coverage. Many people still consider planes a risky mode of transport.

We’re even capable of fretting about the bounty of prosperity, as “Weird Al” Yankovic highlights in his clever song, “First World Problems”: “The thread count on these cotton sheets has got me itching/My house is so big, I can’t get Wi-Fi in the kitchen.” Sheena Iyengar of Columbia Business School became a TED star for her research on the debilitating modern illness known as the “choice overload problem”—that is, being paralyzed by having to choose from among, say, the dozens of types of olive oil or jam on offer at the grocery store. North Koreans, Syrians, Congolese and Haitians generally have more important things to worry about.

Other psychological effects apply as well. There is a tendency to remember the good things about the past and to forget the bad, a phenomenon known as the “reminiscence bump”: People have rosy nostalgia about the days of their youth, whatever it was actually like. There is also the vested interest that pressure groups have in selling bad news in exchange for donations.

Finally, there is what I call “turning-point-itis.” This is the tendency to think that things may have improved in the past but will no longer do so in the future, because we stand at a turning point in history. It’s true, as brokers like to say, that past performance is no guide to future performance. But as the historian Lord Macaulay wrote almost two centuries ago, “On what principle is it that with nothing but improvement behind us, we are to expect nothing but deterioration before us?”

So cheer up. The world’s doing better than you think.

This first appeared in the Wall Street Journal.

Blog Post | Health & Medical Care

Are We Suffering from a Crisis of Meaning?

Better material circumstances may not give life meaning, but they can increase human happiness.

For many decades, critics of economic development argued that rising incomes and greater material abundance did not lead to higher levels of happiness. In 1974, Richard Easterlin from the University of Southern California noted that people in richer countries were not happier than people in poor countries. Subsequent research found that the so-called Easterlin Paradox did not exist. Instead, happiness seems to increase with affluence. Today, a different kind of criticism is gaining round. Happiness may be increasing, the critics of economic development concede, but life in a modern capitalist society is more and more devoid of meaning. What are we to make of this criticism?

Writing in New York Magazine, Andrew Sullivan notes, “As we have slowly and surely attained more progress, we have lost something that undergirds all of it: meaning, cohesion, and a different, deeper kind of happiness than the satiation of all our earthly needs. We’ve forgotten the human flourishing that comes from a common idea of virtue, and a concept of virtue that is based on our nature.” Why, he asks, is there “so much profound discontent, depression, drug abuse, despair, addiction, and loneliness in the most advanced liberal societies”? And, he concludes, “For our civilisation, God is dead… We have no common concept of human flourishing apart from materialism, and therefore we stand alone.”

Let us start by unpacking the difference between happiness and meaning. As Steven Pinker observes in his book Enlightenment Now, “We can make choices that leave us unhappy in the short term but fulfilled over the course of a life, such as raising a child, writing a book, or fighting for a worthy cause… People who lead happy but not necessarily meaningful lives have all their needs satisfied: they are healthy, have enough money, and feel good a lot of the time. People who lead meaningful lives may enjoy none of these boons. Happy people live in the present; those with meaningful lives have a narrative about their past and a plan for the future.”

Happiness, then, isn’t everything. But surely it is better to search for the meaning of life on a full, rather than an empty, stomach. And if it happens that the search for meaning requires fasting, let it be undertaken freely rather than as a compulsion. Economic development increases the scope of life choices that are available to individuals. Whether those individuals make use of the increasing number of opportunities to achieve meaningful ends is up to them.

To complicate matters, meaning is different for everyone. Who is to say that the satisfaction I derive from writing an article about the differences between happiness and meaning is truly meaningful? And is my satisfaction as meaningful as the satisfaction of someone who has just completed an extensive stamp collection?

Unlike happiness, which must, by definition, culminate in ecstasy, meaning is infinite and, therefore, impossible to measure. Sullivan, for example, points to the opioid epidemic in America as an example of “profound discontent, depression, drug abuse, despair, addiction, and loneliness.” It is certainly true, as the Princeton University economists Anne Case and Angus Deaton found, that mortality rates among poor whites in the United States have dramatically increased “due to both rises in the number of ‘deaths of despair’ – death by drugs, alcohol and suicide – and to a slowdown in progress against mortality from heart disease and cancer, the two largest killers in middle age.”

But the two authors also found that “midlife mortality rates continue to fall among all education classes in most of the rich world.” Perhaps the opioid crisis among poor whites, who voted in large numbers for Donald J. Trump in the 2016 U.S. presidential election, should have been of greater concern to previous administrations. But do the growing problems experienced by a particular group of Americans mean that the whole of America is suffering from existential angst? And to what extent is despair of poor white Americans representative of the state of the Western world? The data, alas, is devilishly difficult to come by.

The extent to which the West suffers from the crisis of meaning is less than clear. But, even if the problem is a serious one, is democratic capitalism to blame? Did modern-day liberalism kill God and destroy the “common concept of human flourishing apart from materialism”? No one, after all, prevents individuals from finding God on their own or from obtaining a sense of communal belonging by associating with people who have had a similar spiritual experience.

Likewise, complaints about meaningless pursuit of earthly pleasures (materialism) are a recurrent theme in Western writing. Edward Gibbon, to give just one example, refers to “licentiousness” as an important source of the Decline and Fall of the Roman Empire no fewer than 131 times.

Societies, it seems, go through crises of confidence periodically. As my colleague Jason Kuznicki reminded me, the art (Dadaism) and the literature (F. Scott Fitzgerald’s 1925 novel The Great Gatsby) of the 1920s point to a very deep sense of alienation and the loss of meaning that resulted from the carnage of World War I.

A century later, we may well be, as Sullivan writes, in the midst of a similar episode. If so, history suggests that we shall overcome our civilisational angst once more, though, perhaps, we can do so without the false hope of fascism. Lest it be forgotten, in spite of the horrors of the 20th century, humanity has entered the new millennium more numerous, longer-living, richer, healthier, more educated and, even, more peaceful than ever before.

This first appeared in CapX.