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New Orleans, Louisiana, United States
Admire John McPhee, Bill Bryson, David Remnick, Thomas Merton, Richard Rohr and James Martin (and most open and curious minds)

31.5.12

So, Bob's Your Uncle


Is Bob your uncle? Probably depends on what language you're speaking. In Urdu, if Robert's your father's brother, he's your chacha — but not if he's your father's older brother (taaya), your mother's brother (mamu), your father's sister's husband (phupa) or your mother's sister's husband (khalu).
In the Native American language Crow, your father's brother is also called your father. So is your father's sister's son.
In any language, each kinship system balances simplicity with specificity, according to a study in Friday's edition of the journal Science. And that principle could potentially be applied to the way we talk about other domains, such as color or location.
Kinship was a good place to start studying this phenomenon, said study coauthor Terry Regier, a cognitive scientist at UC Berkeley, because scholars have collected data on kinship systems in hundreds of languages over many decades.
Theoretically, a language could name all members of the extended family as "relatives." But this would be vague to the point of uselessness. A language could also have a specific title for every family member, but that would be a lot to remember.
The researchers examined 487 different family-naming systems and found that 85% of them had some distinct categories. But none of the kinship systems veered toward the extremely specific or the overwhelmingly general.
Humans are good at striking a balance between specificity and generality in daily conversation, a necessary tactic to communicate quickly and efficiently. This requires people to be remarkably good at divining one another's intentions using context — a skill, incidentally, that computers have not yet mastered.
To understand how people intuit one another's meanings, Stanford researchers in another study asked volunteers to look at a blue square, a blue circle and a green square. Without any further context, they were asked: Someone is referring to one of these objects. Which one is it?
Participants were most likely to choose the blue circle, and almost as likely to choose the green square — the most unique objects. The blue square, sharing color and shape with the other objects, was most neglected.
Then participants were asked: If someone uses the word "blue," which of the objects would they be referring to?
Instead of splitting 50-50 between the two blue objects, they leaned heavily toward the blue square. The idea, said cognitive scientist and study leader Michael Frank, is that the circle is already unique among the three objects — so if the speaker were trying to be as informative as possible, the term "blue" would distinguish the blue square from the green square.
This "talk-about-ability," as Frank put it, is easy for humans to understand. If two people are talking about a man named Scott, it's likely Scott is someone they both know. The study, which was also published Friday in Science, shows it's possible to generate formulas that could potentially help computers draw pragmatic conclusions from otherwise ambiguous sentences.
For now, don't let Siri's pre-programmed witticisms fool you: It's really hard to make a computer understand unspoken meaning, said Stephen Levinson, a linguistic anthropologist at the Max Planck Institute for Psycholinguistics in the Netherlands, who wasn't involved in either study.
"They're quite dumb at making these leaps of insight," he said.

30.5.12

B F Skinner


The Perfected Self

B. F. Skinner’s notorious theory of behavior modification was denounced by critics 50 years ago as a fascist, manipulative vehicle for government control. But Skinner’s ideas are making an unlikely comeback today, powered by smartphone apps that are transforming us into thinner, richer, all-around-better versions of ourselves. The only thing we have to give up? Free will.
By DAVID H. FREEDMAN
Frederik Broden


MY YOUNGER BROTHER DAN gradually put on weight over a decade, reaching 230 pounds two years ago, at the age of 50. Given his 5-foot-6 frame, that put him 45 pounds above the U.S. National Institutes of Health’s threshold of obesity. Accompanying this dubious milestone were a diagnosis of type 2 diabetes and multiple indicators of creeping heart disease, all of which left him on a regimen of drugs aimed at lowering his newly significant risks of becoming seriously ill and of dying at an unnecessarily early age.
He’d be in good company: a 2007 study by TheJournal of the American Medical Association found that each year, 160,000 Americans die early for reasons related to obesity, accounting for more than one in 20 deaths. The costs are not just bodily. Other studies have found that a person 70 or more pounds overweight racks up extra lifetime medical costs of as much as $30,000, a figure that varies with race and gender. And we seem to be just warming up: cardiologists who have looked at current childhood obesity rates and other health indicators predict a steep rise in heart disease over the next few decades, while a report from the Organization for Economic Cooperation and Development projected that two-thirds of the populations of some industrialized nations will be obese within 10 years.
Also see:How Smartphone Apps Are Reshaping Our DesiresIn a live chat with readers, David H. Freedman answers questions about weight loss strategies, teenage pot-smoking, Noam Chomsky, and other topics.
Dan had always been a gregarious, confident, life-of-the-party sort of guy, but as his weight went up, he seemed to be winding down. Then, on a family visit to Washington, D.C., early last year, he and I dropped in on the National Gallery of Art, where 10 minutes of walking left him so sore in one leg that I had to find him a wheelchair. That evening, I decided to say the obvious: He was fast heading to incapacity and an early grave. He had a family to think of. He needed to get into some sort of weight-loss program. “Got any suggestions?” he retorted. As it happened, I did.
Today, my brother weighs 165 pounds—what he weighed at age 23—and his doctor has taken him off all his medications. He has his vigor back, and a brisk three-mile walk is a breeze for him.
Sorry if this sounds like a commercial for a miracle weight-loss program. But in fact my brother did it with plain old diet and exercise, by counting calories and walking. He had no surgery, took no supplements or pills, ate no unusual foods, had no dietary restrictions, embarked on no extreme exercise regimen. He will need to work his whole life to keep the weight off, but he shows every sign of being on the right track. He has changed his eating and exercise habits, and insists he enjoys the new ones more than the old.
In short, Dan seems a lot like many of the people in the National Weight-Control Registry, the research database of those who, despite the popular wisdom that avoiding weight regain is a Herculean task, have kept off a minimum of 30 pounds for at least a year. Most of us know someone who lost weight years ago and has kept it off, and we all see celebrities who claim to have slimmed down for good using plain old diet and exercise, from Bill Clinton to Drew Carey to Jennifer Hudson. But we keep hearing that the vast majority of us—98 percent is a figure that gets thrown about—can’t expect to do the same.
Alcoholics don’t seem to face such dismal prospects, thanks to Alcoholics Anonymous and similar multistep programs, which are widely regarded as effective treatments. With obesity, we’re apparently at a loss for a clear answer. Fads like the Atkins diet slowly fade in popularity after dieters watch the weight return. We’re left with the impression that the techniques needed to permanently lose weight don’t exist, or apply to only a tiny percentage of the population, who must be freaks of willpower or the beneficiaries of exotic genes. Scientists and journalists have lined up in recent years to pronounce the diet-and-exercise regimen a nearly lost cause—a view argued in no fewer than three cover stories and another major article in The New York Times Magazine over the past 10 years, and in a cover story in this magazine two years ago.
All of which is odd, because weight-loss experts have been in fairly strong agreement for some time that a particular type of diet-and-exercise program can produce modest, long-term weight loss for most people. But this program tends to be based in clinics operated by relatively high-priced professionals, and requires a significant time commitment from participants—it would be as if the only way to get treated for alcoholism were to check into the Betty Ford Center. The problem is not that we don’t know of a weight-control approach that works; it’s that what works has historically been expensive and inconvenient.
But now that’s changing. Consider my brother, who has never been to a weight-loss clinic. His program has taken place entirely in his home, at his office, and when he’s out at restaurants or visiting friends and family—and it happens at his convenience, or even automatically, literally without his doing more than lifting a finger.
Early studies of a fast-expanding pool of electronic weight-loss aids suggest that, by allowing people like Dan to construct their own regimen on their phone and computer, these tools could be a key to reversing the obesity epidemic. Applied across the health-care spectrum—to improve senior care, fix sleep problems, and cure addiction, for example—these affordable, accessible tools could radically change the way we conceive of and administer health care, potentially saving the system billions of dollars in the process.
And the basic formula underlying Dan’s weight loss reaches well beyond health. Behavioral technology allows users to gradually and permanently alter all kinds of behavior, from reducing their energy use to controlling their spending. Now, with the help of our iPhones and a few Facebook friends, we can train ourselves to lead healthier, safer, eco-friendlier, more financially secure, and more productive lives.
Ironically, this high-tech behavioral revolution is rooted in the work of a mid-century psychologist once maligned as morally bankrupt, even fascist. But the rise of social media has reoriented our societal paranoias, and more and more people are incorporating his theories into their daily lives. As a result, psychology’s most misunderstood visionary may finally get his due.
IN 1965, WHEN Julie Vargas was a student in a graduate psychology class, her professor introduced the topic of B. F. Skinner, the Harvard psychologist who, in the late 1930s, had developed a theory of “operant conditioning.” After the professor explained the evidently distasteful, outmoded process that became more popularly known as behavior modification, Vargas’s classmates began discussing the common knowledge that Skinner had used the harsh techniques on his daughter, leaving her mentally disturbed and institutionalized. Vargas raised her hand and stated that Skinner in fact had had two daughters, and that both were living perfectly normal lives. “I didn’t see any need to embarrass them by mentioning that I was one of those daughters,” she says.
Vargas is a retired education professor who today runs the B. F. Skinner Foundation out of a one-room office in Cambridge, Massachusetts, a block away from Harvard Yard. The foundation’s purpose is largely archival, and Vargas spends three days a week poring over boxes and shelves full of lab notes, correspondence, and publications by her father, who died in 1990. A prim but engaging woman, Vargas can’t seem to help seething a bit about how her father’s work was perceived. She showed me a letter written in 1975 by the then wildly popular and influential pediatrician Benjamin Spock, who had been asked to comment on Skinner’s work for a documentary. “I’m embarrassed to say I haven’t read any of his work,” Spock wrote, “but I know that it’s fascist and manipulative, and therefore I can’t approve of it.”
Skinner’s reputation has hardly improved with time. I shared with Vargas a recent Philadelphia Inquirer article by a science reporter who passed along this assessment of “that famed rat researcher B. F. Skinner” and the behaviorists who followed him: “[They] thought homosexuality was a mental illness that could be cured, usually by giving electric shocks and other painful stimuli to try to create an aversion to homosexual thoughts.”
Vargas could only shake her head. Skinner employed punishment in one early experiment—through a device that delivered a light rap to a rat’s paw—and was so disturbed that he never used it again, arguing passionately and publicly throughout the rest of his life against the use of punishment in school, at home, and in the workplace. And he never had anything to do with trying to change sexual orientation, or any other aspect of identity. Skinner sought to shape only consciously chosen, directly observable behavior, and only with rewards; the entirely un-Skinnerian therapy to which the reporter was alluding is a form of “classical,” or “Pavlovian,” conditioning that trains a subject to reflexively associate a pleasant stimulation with an unpleasant one. The field Skinner founded, known as “behavior analysis,” has overwhelmingly hewed to the example he set in these regards. (And, for the record, “that famed rat researcher” worked, except in his earliest experiments, almost exclusively with pigeons.)
Spock and the Inquirer reporter are typical of Skinner’s critics in their ignorance of his work, yet Skinner’s theory was at its core so simple that it sounds purely commonsensical today: all organisms tend to do what the world around them rewards them for doing. When an organism is in some way prompted to perform a certain behavior, and that behavior is “reinforced”—with a pat on the back, nourishment, comfort, money—the organism is more likely to repeat the behavior. As anyone who has ever taught a dog to sit or a child to say “please” knows, if the cycle of behavior and reinforcement is repeated enough times, the behavior becomes habitual, though it might occasionally need a booster shot of reinforcement.
Skinner himself worked mostly with animals, famously training pigeons to guide missiles by pecking on a video screen placed inside the nose cone. But his followers went on to demonstrate in thousands of human studies that gentle, punishment-free behavior-modification techniques could improve learning, modify destructive habits, and generally help people lead healthier, more satisfying, more productive lives.
Behaviorism exploded in prominence in the 1950s and ’60s, both in academic circles and in the public consciousness. But many academics, not to mention the world’s growing supply of psychotherapists, had already staked their careers on the sort of probing of thoughts and emotions that behaviorism tends to downplay. The attacks began in the late 1950s. Noam Chomsky, then a rising star at MIT, and other thinkers in the soon-to-be-dominant field of cognitive science acknowledged that behavior modification worked on animals but claimed it did not work on people—that we’re too smart for that sort of thing. Then, seizing on Skinner’s loudly proclaimed conviction that communities should actively shape human behavior to promote social justice and harmony, they argued that if behavior modification were to work on humans, it would be a morally repugnant and even fascist method of forcing people to toe an official line.
In 1971, Stanley Kubrick’s seminal film A Clockwork Orange echoed this fear by centering on a government’s attempt to reduce criminal behavior via methods amounting to a brutal caricature of behavior modification: the “debilitating and will-sapping techniques of conditioning” that presaged “the full apparatus of totalitarianism,” as one character puts it. (The movie actually depicts Pavlovian, not Skinnerian, conditioning—a distinction lost on the public.) That same year, Time put Skinner on its cover, headlining its profile “Skinner’s Utopia: Panacea, or Path to Hell?” The overheated charges stuck. By the mid-1970s, the behavior-analysis field had essentially gone underground, its remaining practitioners having moved from prominent universities to relatively obscure ones.
Vargas took me to Harvard to see one of the few signs that her father was once the luminary of its psychology department, or indeed that he was ever there: an odd, cluttered display of circuit boards, random machinery, and a photo of Skinner, placed next to a self-service café in the basement of the psychology building, a curiosity to be contemplated over a cappuccino.
Skinner remains a staple of Psych 101 at most colleges, but typically only for a brief, often sneering mention, as if behaviorism was a strange, ugly fad. “He became a whipping boy for cognitive scientists,” says Dean Keith Simonton, a psychologist at the University of California at Davis, who has studied how his field views Skinner. “Psychology students were taught that his techniques didn’t work, that it was a bad direction for psychology to go in, and that he was a bad person, though he wasn’t. He just got kind of a bad rap.” It was a rap that the public bought wholesale, notes Christopher Bryan, a psychologist at UC San Diego. “There was a notion that there’s something icky about psychological techniques intended to manipulate people,” he says.
It made little difference that holdout behaviorists continued to accumulate evidence that Skinner’s techniques helped tame all sorts of otherwise confounding behavioral problems, including nail-biting, narcotics addiction, child abuse, and, yes, criminal recidivism (no Clockwork Orange–style punishment involved). But the most stunning example was autism: studies in the late 1980s and early ’90s established that behavior analysis, unlike any other treatment, was effective in helping children with autism communicate, learn, and refrain from violent behavior, to the extent that some patients shed their diagnosis. The success with autism pumped money into the field of behavior analysis, leading many of its researchers to look for other big challenges. And by the beginning of the 21st century, there was widespread concern about an obesity epidemic.
That Skinner’s theory could be successfully applied to obesity was no surprise. Decades earlier, when no one spoke of an obesity problem, Skinner had been writing about diet and exercise as an example of how behavior could be modified. In a 1957 paper in American Scientist, he cited a Harvard University study in which rats were conditioned to eat when they weren’t hungry, causing what Skinner called “behavioral obesity.” His followers did not have to reach far for the converse, speculating that an organism might be induced to willingly reduce food intake, were it rewarded for doing so.
They were eventually proved right by Weight Watchers, which launched its “behavior modification plan” in the mid-1970s. The program’s close adherence to Skinner’s basic principles has consistently garnered some of the best long-term weight-loss results of any mass-market program. The key characteristic of Weight Watchers and other Skinnerian weight-loss programs is the support and encouragement they provide to help participants stick with them. (Much the same is true of AA, which is strikingly similar to a behavior-modification program.) Weight Watchers and the other programs do not claim to magically burn fat, or make appetite disappear, or blast abs. They aim to gradually establish healthful eating and moderate exercise as comfortable, rewarding routines of daily life rather than punishing battles of willpower and deprivation.
The specifics may sound familiar: set modest goals (to encourage sustainable progress and frequent reinforcement); rigorously track food intake and weight (precise measurement is key to changing behavior, especially when it comes to eating, since a few bites a day can make the difference between weight loss and weight gain); obtain counseling or coaching (to diagnose what environmental factors are prompting or rewarding certain behaviors); turn to fellow participants for support (little is more reinforcing than encouragement from peers, who can also help with problem-solving); transition to less-calorie-dense foods (to avoid the powerful, immediate reinforcement provided by rich foods); and move your body more often, any way you like (to burn calories in a nonpunishing way).
Study after study proves the effectiveness of this rough Skinnerian formula, which is the basis of the great majority of well-regarded weight-loss programs. “Willpower doesn’t work,” says Jean Harvey-Berino, a University of Vermont behavioral scientist who researches weight-loss methods. “What works heavily relies on Skinner—shaping behavior over time by giving feedback, and setting up environments where people aren’t stimulated to eat the wrong foods.” As the evidence continues to pile up, it’s getting harder to find weight-loss researchers who disagree, says Jennifer Shapiro, a psychologist specializing in weight loss and the scientific director at Santech, a San Diego health-technology firm. “More and more studies demonstrate the effectiveness of behavioral approaches based on Skinnerian reinforcement.”
Not that Skinner ever gets much credit. The experts who run successful behavioral weight-loss programs, including Weight Watchers, seem at best vaguely aware of these techniques’ Skinnerian roots, or choose to downplay them. Instead, they frame their programs in the more fashionable terms of behavioral economics or social-cognitive theory, or offer the nontheoretical argument that they just plain work. But this would have been fine with Skinner, says Vargas. “He used to say that the ultimate worth of a science is in how much good it can do in the world.”
So widely accepted is the long-term effectiveness of Skinnerian weight-loss programs that most well-regarded bariatric-surgery clinics require patients to follow such a program before surgery, in order to prove their ability to avoid regaining much or even most of the weight after—as more than one-fourth of bariatric patients eventually do, according to some studies. Even clinical programs for rapid weight loss rely on Skinner’s tenets. The 25-year-old Weight Management Program at the Miriam Hospital—one of Brown University’s teaching hospitals in Providence, Rhode Island, and the home of the National Weight-Control Registry—is a highly regarded program in which many of the patients are more than 200 pounds overweight. Typically, patients are started out on an Optifast diet, a physician-mediated program that replaces some or all meals with liquids and food bars in order to “give patients some distance from food,” as one psychologist there puts it. But the Miriam program’s goal is for its patients to gradually build healthy eating habits with ordinary food, and to add in daily walks. The program reports that about one-third of its patients keep all the weight off for two or more years. And that figure, which is some 16 times the success rate implied by the “98 percent gain it all back” statistic we keep hearing, turns out to be fairly typical of leading clinical weight-loss programs.
But despite their relative success, Skinnerian weight-loss programs have not become the default treatment for obesity the way AA has for alcoholism. One reason, of course, is that most would-be weight-losers can’t afford these programs (insurance usually won’t cover them) or don’t have the time, patience, or motivation to commit to one. At up to $3,500, the six-month Miriam outpatient program is a relatively good deal, especially compared with Canyon Ranch, which offers a well-regarded residential program for about $1,200 a day.
“We know how to get people to eat healthier and exercise,” says Steven Blair, an exercise and epidemiology researcher at the University of South Carolina. “The question is how to roll out the needed behavioral strategies to 50 million unfit adults in the U.S. Even if there were enough trained counselors to work with that many people, which there aren’t, the cost issues would be overwhelming.”
And there’s another limitation. These programs work by sticking participants in a “Skinner box”—which was, literally, a closed glass box in which Skinner trained his animals; figuratively, it’s an environment that can be tightly controlled and in which behavior can be rigorously tracked, so as to ensure the dominance of the prompts and reinforcements that lead to a desired change. When a patient is “in the box”—that is, actively participating in a formal program—results are reliably good. The bigger challenge comes when people leave the program to plunge back into an environment rife with caloric temptation.
Most programs try to provide remote monitoring and support, but inevitably, many patients let these looser ties dissolve, and then they gain back weight. That’s why these programs tend to report long-term success rates of only about 30 percent. This is a much bigger problem for mass-market programs like Weight Watchers, which don’t charge enough to offer individual coaching or frequent, intimate group meetings. Effective as it is for a highly affordable program, Weight Watchers places its clients in a Skinner box of gossamer walls.
TWELVE YEARS AGO, Michael Cameron was on his hands and knees in his doctor’s office. He had once been able to do dozens of push-ups, but because he had put on 105 pounds in the five years since college, his arms now shook with the effort of not collapsing to the floor. “What’s wrong with me?” he moaned. His doctor suggested antidepressants. Cameron walked out of the office and had an epiphany. “I thought to myself, I know how to solve this problem,” he says.
Actually, solving behavior problems was what he did for a living. Cameron was an experimental psychologist specializing in behavior analysis at McLean Hospital, Harvard’s teaching hospital for psychiatric disorders, and was the founding chairman of the behavioral-analysis department at Simmons College, in Boston. Amid all the various weight-loss solutions he’d considered, he’d never thought to try his own field’s techniques. Now he asked himself: What would Skinner do?
Cameron looked for aspects of his environment that were abetting his overeating. He worked nonstop at the office, eating very little there, so he was famished when his commute home took him past a long line of fast-food restaurants. After scarfing a meal from one of those, he would come home to a paperwork session conducive to the mindless munching of calorie-bomb snacks—he was particularly partial to peanut butter. He would vow to exercise the next morning but find himself running out the door to work instead. Little by little, he started making changes. He prioritized eating a decent breakfast and lunch, and found a new route home that bypassed the junky restaurants. He came home and immediately prepared healthy snacks, including a low-calorie peanut-based food, so they’d be in front of him while he worked. To kick-start his workouts, he got his gym bag ready at night and left it in front of the door. He religiously tracked his food intake, exercise, and weight, graphing the results to see how his efforts were paying off. He enlisted his colleagues, friends, and family to support him.
Cameron eventually lost more than 100 pounds, and has kept every one of them off in the years since, losing a few more besides. Though he focuses on children with special needs—he’s now the clinical director of Pacific Child and Family Associates, a national chain of clinics headquartered in Santa Paula, California—he also works independently with a small number of clients who want to lose weight. Five years ago, recognizing that he didn’t have time to personally help as many people as he’d like, he started wondering how he could extend his reach. Could weight-loss programs be administered remotely, or even in a semi-automated fashion?
The tools seemed to exist. Plenty of Web-based programs tracked food intake and exercise, and smartphone apps were starting to offer similar options. Videoconferencing allowed not only for remote one-on-one coaching, but also for group meetings. And Twitter made impromptu check-ins, questions, and encouragement easy. “I realized there wasn’t any part of it that couldn’t be done on a screen,” Cameron says. “And that meant it would be easy to scale up.” He started some pilot projects, enlisting graduate students to help coach and lead groups.
It was Cameron’s name I gave to my brother that night—I had heard about his program from scientists in the behavior-modification field. Starting a few weeks later, the first thing Dan did every morning was step on a scale that wirelessly transmitted his weight to his computer, which automatically Tweeted any loss or gain to the other participants in Cameron’s program. Every time I saw him, he’d pull out his phone to read an encouraging tweet from one of them, or fire off one of his own, or plug in the components of the meal he was eating, or check how many minutes of walking he’d logged that day. Sometimes he’d excuse himself for 10 minutes to take part in a group meeting on his laptop.
Over the course of a few months, I watched him gradually transform from the guy who had always piled his plate high with fried chicken and french fries to the guy who seemed genuinely thrilled to cap off a brisk walk with a piece of grilled fish, some beans, and a salad. As the habits set and his weight stabilized near his goal, the formal prompts and supports of the program were slowly “faded.” But the new routines seem to have stuck. (I just called him to check—he weighed 168 this morning.) Cameron has followed up with many of his past clients, and reports that all of them have kept the weight off.
Cameron was ahead of the game, but the world has been catching up to him quickly. Jeff Hyman, a successful serial Internet entrepreneur, spent one week and about $14,000 for himself and his wife at Canyon Ranch three years ago, and was struck both by the effectiveness of its behavior-modification approach and by the realization that the same techniques could be applied online at a much lower cost. He recruited two highly regarded behavior change–focused obesity researchers to design a one-year, Web-based program called Retrofit, which launched late last year.
Retrofit users track their eating and exercise online and have weekly Skype sessions with a registered dietician, a psychologist, and a “mind-set coach.” (If a client loses 10 percent of his or her weight by the end of the year, Hyman doubles these three employees’ compensation for that particular client.) After the year is up, clients can still arrange occasional consultations, and Retrofit continues to monitor their weight via wireless scale, so that a coach can reach out if the number starts to rise. “We have no interest in helping you lose weight” temporarily, says Hyman. “We want you to keep weight off.”
Though Cameron’s and Hyman’s programs create relatively effective virtual Skinner boxes, they don’t solve the cost problem. Retrofit charges about $3,000, and while Cameron hasn’t charged for his services, he calculates that were he doing this for a living, his fees would have to be in that ballpark as well. That’s a bargain for intensive programs of this sort, but still out of range for much of the public. The reason, of course, is that both programs remain dependent on relatively highly paid professionals to deliver the sort of one-on-one behavioral coaching and problem-solving that has always been key to Skinnerian behavior change.
But technology is radically lowering that cost barrier. Today, for absolutely nothing, would-be weight-losers can download many of the key elements of a Skinnerian behavior-modification program directly to their phones and computers. One of the most popular options is Lose It, an app and Web site that allows users to pick a goal weight and a time line for reaching it, and then formulates a daily calorie count accordingly. Lose It then lets users track their eating and physical activity, which they can do by holding their phones up to a food package’s barcode, or by tapping the screen a few times at the start and end of a walk (the app offers a range of activity categories, including guitar strumming, household walking, and sex). Lose It uses this data to provide clear, graphic feedback on users’ daily progress—you might see at a glance that having dessert will send your numbers into the red, but that if you walk for 20 minutes after dessert, you’ll go back into the green.
My wife, who has been struggling with her weight since the birth of our third child nearly two decades ago, started using Lose It late last year. Within three months, she was down to her college weight. Now several of her friends, family members, and colleagues have downloaded the app and are using it to lose weight steadily and comfortably. Lose It’s Boston-based parent company claims 10 million users so far and an average per-user weight loss of 12 pounds—an amount most doctors consider enough to dramatically improve health. Weight Watchers has since released a roughly similar app of its own.
Like most other Skinnerian weight-loss apps, Lose It lets you share your data with others for that all-important social support. But some tools take this sharing much further. Rajiv Kumar and Brad Weinberg, while on rounds as medical students at Brown University six years ago, were struck by the observation that the patients who lost weight or made other difficult changes in their behavior seemed to be the ones who set clear goals and then got lots of encouragement to meet them from friends, family, and co-workers, and especially from fellow weight-losers. Kumar and Weinberg took two years off from medical school to found Shape Up RI, a nonprofit with a Web site that allowed users to compete against one another on weight-loss and fitness teams. Shape Up RI tracked steps walked, miles run, vegetables eaten, and pounds lost, sharing that information among teammates, competitors, and supporters. Today, a for-profit offshoot, ShapeUp, caters mostly to large companies that run team competitions among employees; reinforcement may take the form of prizes, perks, and even money. Kumar, who is now ShapeUp’s chief medical officer, says that the 14,000 employees at one large client have logged nearly 5 billion steps and lost some 41,000 pounds—a shrewd investment for the employer and insurer paying their health-care costs.
Other apps make use of punishment, a technique that Skinner did not approve of but that can be smartly incorporated into an otherwise Skinnerian program. GymPact, an iPhone app, asks users to commit to visiting a gym a certain number of times each week and agree to forfeit at least $5 each time they skip. The app confirms users’ presence at their gym via GPS and charges their credit card if they don’t show up as planned. The company then divvies up the skip fees among those who honor their weekly commitments—so you get reinforced for going, and punished for not going.
So far, the scientific literature is proving these programs effective. When the University of Vermont’s Harvey-Berino studied the effectiveness of online Skinnerian weight-loss support groups, for example, she found that the results in pounds lost were comparable to results achieved by in-person groups. She’s now conducting a larger study with $3.5 million in funding from the National Institutes of Health, which, along with the Centers for Disease Control and Prevention, has increasingly thrown its support behind behavioral approaches to obesity. (Michelle Obama’s “Let’s Move” campaign is essentially Skinnerian, seeking to change children’s environments in ways that encourage them to make small changes in what they eat and how much they exercise; the program is even sponsoring the development of diet-and-exercise apps.)
Abby King, a leading health-related behavior-change researcher at Stanford University, has studied smartphone apps that aim to get older, non-technology-savvy people to move more throughout the day. The study subjects, most of whom had never used a smartphone before, significantly increased their activity. “If it works on them, it will work on anyone,” says King. “Skinner was right-on, in terms of any sentient being from pigeons to humans responding to setting goals, tracking progress, and getting feedback. These tools can provide all that, and can reach into any population to do it.”
Looking forward, improvements in the technology powering these apps should sharpen their impact. “This line of research is beginning to blossom,” says the University of South Carolina’s Blair, who recently helped the school land $6 million in funding for a new center studying technology-driven weight loss and related behavioral changes. “Right now we can get 30 percent of people to change their behavior, which is huge, but we’ll learn to get 40 percent, and then maybe 50 percent.”
One turning point will come when smartphone apps can automatically tailor their recommendations and feedback to an individual user’s behavior, just as a real-life behavior analyst would. In a review study for the International Journal of Obesity, Hirohito Sone, a researcher at the University of Tsukuba, in Japan, concluded that while weight-loss programs that include online tools are already more effective than conventional programs, individualization of these tools will take them much further. Details that these programs may eventually take into account, he says, include “lifestyle and environmental factors like types of job, whom you live with, how busy you are, what ethnic group you belong to, and what kind of activity or type of food and drinks you like.”
That may sound like a tall order for a smartphone app, but software and hardware improve substantially almost month to month. Michael Cameron is investigating developing “smart algorithms” that would take care of much of what he now does in the process of helping people lose weight. “The software will pick up the behavior patterns,” he says. “You might still need someone to have an occasional conversation with the client about the patterns, but as soon as you start automating and guiding decision-making, the need for a person like me becomes much more manageable.”
Cameron helped my brother Dan notice, for example, that he tended to take the longest walks when he set out after dinner, with a family member, and recommended making that a daily routine. A smartphone, by using GPS to track when Dan walked and a family-and-friend-tracking app to note whom he was with, could easily have done the same. Eventually, Cameron says, phones will be able to track swallowing and stomach distension to provide even better analysis of eating habits, without requiring the user to so much as tap the screen.
Dozens of research centers and hundreds of millions of dollars in investment in mobile-health technology have made such capabilities imminent possibilities. “It’s all about finding ways to automate Skinnerian conditioned reinforcement,” says Stephen Intille, a researcher at Northeastern University’s new doctoral program in “personal health informatics.” “You put sensors in phones and throughout the home, you develop algorithms that can infer what people are doing, and then you provide tailored automatic feedback that reinforces the right behaviors.”
The mobile-health field—“mHealth” to those in the know—is a rapidly growing subset of the tech-heavy, preventive approach to health care that was a foundation of the Obama administration’s reform bill. Health-insurance companies and government officials alike are drawn to the ability of smartphone apps to reach tough-to-access patients, to effect long-term lifestyle changes, and to do it all at a very low cost. Weight loss is just one example. Today, an iPhone owner can also download Skinnerian apps to help her stick to her birth-control schedule, monitor her blood sugar, quit smoking, or get more sleep. Mobile health’s potential savings to the health-care system are enormous. A 2010 study by one research firm reckoned that the savings in the United States and Canada from mobile monitoring of patient health could climb to as much as $6 billion a year by 2014. If mobile apps could reduce obesity and its associated costs by just 5 percent, the savings would amount to about $15 billion a year in the U.S. alone. The effect on eldercare would be even larger; a Boston Consulting Group report from earlier this year projects a possible cost reduction of 25 percent, which by one study’s figures would amount to about $30 billion.
This potential has made investment in this technology a no-brainer for health insurers and corporations. Blue Cross and Blue Shield of North Carolina, like many large insurers, offers its members Web-based weight-management and exercise-promoting tools, and is looking into providing mobile apps. “We’re very excited about the potential of these tools,” says Dr. Don Bradley, the company’s chief medical officer. “Up to 70 percent of health-care costs are related to lifestyle. If we can’t control those costs, we can’t keep our products affordable.”
And the outsized effect of simple Skinnerian tools has not been limited to health. Any number of apps allow users to kick other bad habits or cement good ones. Urge, a two-year-old “mobile behavior change company” based in Nashville, offers an app that prompts users to hold off on impulse purchases so they can hit budgeting goals, and reinforces their frugal decisions by tracking money saved for the purchase of a coveted item. Apps such as Habit Maker, Habit Breaker let users choose the behavior they’d like to target, whether it’s saying “thank you” more or going shopping less.
In Silicon Valley and the Bay Area, start-ups hawking these apps are becoming so common that you can’t avoid bumping into their founders. At Palo Alto’s storied University Coffee Cafe, I recently found myself sitting next to a young fellow named Yoav Lurie, who turned out to be running a Boulder-based company called Simple Energy, which uses Facebook as a social-reinforcement tool for conserving energy by tracking, sharing, and reinforcing certain behaviors. The product, like many of its competitors in the booming field of energy-related apps, is sponsored by large utility companies incentivized to reduce their reliance on conventional power sources.
Government agencies are in a similar position to benefit. I was speaking with a manager at the U.S. Department of Transportation about public transit when he mentioned that the agency is testing an app that provides local travelers with various transportation options for specific trips and that could gently reinforce decisions to use public transit by pointing out the extra calories commuters would burn by walking to the station and the carbon they’d avoid emitting by leaving their cars at home.
Of course, none of these tools would have much of a future if the public continued to harbor the kind of Big Brother paranoia that smeared Skinner’s reputation. Should we be wary of utilities that try to shift our energy use or health insurers that try to change our diets? Skinner would have celebrated these efforts, for their capacity to change society on a grand scale. But at what point does the interest of the individual diverge from the interest of corporations or the government—and will we even notice, if we’ve already surrendered all our choices to our iPhones?
The central irony of Skinner’s theory is that to control our behavior, we must accept a fundamental lack of control, acknowledging that our environment ultimately holds the reins. But an individual choosing to alter his environment to affect his behavior is one thing; a corporation or a government altering an individual’s environment to affect his behavior is another. The line between the two scenarios can blur. Nowadays most of us aren’t likely to wonder about the DOT’s motives when it urges us to take the light-rail instead of a cab. If it benefits the commuter, the government, and the environment, then what’s the problem? But the very definition of the Skinner box is that the inhabitant is not in control. In fact, he may not even know he’s in the box.
JULIE VARGAS, WHO LIVES with her husband in the house she grew up in, a few miles from Harvard, showed me her father’s study, which she has left untouched. It turned out to be the crowded basement sanctum of an inveterate tinkerer and gadget guy. Lacking WiFi and Bluetooth in his office, Skinner had jury-rigged strings and all sorts of wooden and cardboard doodads that enabled him to tweak his environment from his desk chair: by hiding the face of a clock he found himself watching, or by turning on a tape recorder that inspired him to organize his thoughts.
Though more advanced in execution, today’s electronic nudges and tweaks are identical in purpose: use what you can control to affect what you can’t. The simple elegance of this concept flips on its head Chomsky’s suggestion that behavior modification treats people as if they were no more intelligent than animals. What distinguishes our intellect from animals’ is not that we can go against our environment—most of us can’t, not in the long run—but rather that we can purposefully alter our environment to shape our behavior in ways we choose.

Lyndon

 in 1960, though he had expected to win the Democratic presidential nomination himself, and did not like Jack or Bobby Kennedy, Senate Majority Leader Lyndon Johnson had ample reason to swallow his pride and accept Jack's offer of the vice presidency. One reason was that even if they lost, he would have an elevated national profile. Another reason was that if he refused and Kennedy lost, his party would blame him. But there was an even more compelling reason for Johnson, whose driving ambition was to be President, to accept -- ten Vice Presidents had succeeded to the presidency, and sitting U.S. Presidents often died in office:

"A Vice President was the logical candidate to succeed the President when his four or eight years in office ended, the natural heir to the presidency. And of course a Vice President might not have to wait that long. The alter­native route had an abbreviated version -- and Lyndon Johnson had reconnoitered that, too.
 
"He had his staff look up a ... figure: How many Presidents of the United States had died in office? The answer was seven. Since thirty-three men had been President,* that was seven out of thirty-three: The chances of a Vice President succeeding to the presidency due to a President's death were about one out of five. And when that question was asked about Presidents in modern times, the odds against such an occurrence got shorter -- better. During the last hundred years before 1960, five Presidents had died in office -- Abraham Lincoln in 1865, James Garfield in 1881, William McKinley in 1901, Warren Harding in 1923 and of course Franklin Roosevelt in 1945. During that time span, in other words, a President had died in office approximately every twenty years. There had been eighteen Presidents during that time, and five out of eighteen were odds of less than one out of four.
 
"Furthermore, those odds seemed even shorter -- much shorter -- when com­pared with the odds of a Senate Majority Leader, or, indeed, any senator, being elected President. If John F. Kennedy made it to the White House straight from the Senate, he would be accomplishing something that only a single senator -- Harding -- had accomplished before him. And the odds were perhaps even more favorable when compared with the chances of Lyndon Johnson, the southerner, being elected in 1964 or 1968 with the civil rights issue still burning in America. Johnson was to reiterate even during his retirement his belief that no southerner would be elected President in the foreseeable future, as when, in 1969, he told Texas' young lieutenant governor, Ben Barnes, the state's new rising political star, that the only way for a Texan to reach the presidency was through the vice presidency.

"He never referred to his analysis of the odds in public, of course, and so far as the author of this book can determine, he never referred to it in private during his vice presidency, except on the evening of its first day, the day on which he was inaugurated. Sitting beside him that evening on a bus carrying high-level guests to the Inaugural Ball, Clare Boothe Luce, the former congresswoman and the wife of Time, Inc. publisher Henry R. Luce, asked him why he had agreed to accept the vice presidential nomination, and he replied: 'Clare, I looked it up: one out of every four Presidents has died in office. I'm a gamblin' man, darlin,' and this is the only chance I got.'

"But during the period immedi­ately following the convention, he explained his thinking several times. Robert M. Jackson, editor of the Corpus Christi Caller-Times and a longtime ally, was to tell his reporter James M. Rowe that, ... encountering Johnson at the Corpus Christi Airport during this period, he had asked him, 'Lyndon, why in the world did you accept the nomination?,' and that Johnson had replied, 'Well, six of them didn't have to get elected.' When he was asked the same question by intimates in Texas, the precise figure, as often with Johnson, varied from telling to telling, but the theory remained the same: that because it was so hard for a Texan to be elected President, becoming Vice Presi­dent was a Texan's best chance to reach the Oval Office. 'Well,' he replied when Joe Kilgore asked the question, 'six of them [Vice Presidents] didn't have to be elected [in order to become President].' 'You know, seven of them got to be President without ever being elected,' he told Ed Clark.

"And, of course, if the odds paid off, it might not require waiting eight years for them to do so.

The possibility that fate might intervene was vivid in the mind of anyone who had been in Washington on April 12, 1945, and especially vivid to members of Sam Rayburn's basement "Board of Education" in the Capitol, where Harry Tru­man had often sat having a late-afternoon drink -- and where he had been having a drink when, that day, the summons had come from the White House that had been Franklin Roosevelt's. Lyndon Johnson hadn't been in that room when the sum­mons came, but he arrived there a few minutes later. He had known Truman for years as a senator, and then Harry had been plucked from the Senate to be Vice President--and then, less than four months after he had been sworn in, he was President.

The possibility had been kept vivid in Washington by what had happened during the presidency of Truman's successor. Three times in twenty-six months, Dwight Eisenhower had been hospitalized with serious illnesses (in 1955, a heart attack; in 1956, an attack of ileitis, an abdominal obstruction that required sur­gery; in 1957, a stroke), and each time the capital seethed with rumors that the President might die -- or that he had died and that Richard Nixon would become President, or, particularly in the case of the stroke, that Eisenhower might be dis­abled, and that Nixon would, while remaining Vice President, assume presiden­tial duties and powers. If John Adams had once called the vice presidency 'the most insignificant office,' he had also, on another occasion, made a statement that cast the position in a different light. 'I am Vice President,' Adams had said.'In this I am nothing, but I may be everything.' " 
 
*There had been thirty-four presidencies, but Grover Cleveland had served two separate terms

Author: Robert A. Caro  
Title: The Passage of Power 
Publisher: Knopf 
Date: Copyright 2012 by Robert A. Caro, Inc.
Pages: 114-116

29.5.12

Liberal Education


The university: still dead
Andrew Delbanco’s insightful new book on the history and future of the American college exposes an institution that has no idea what it should be.
Angus Kennedy 
In the course of tracing the changes from the religious foundations – the colleges – of the early American colonists through to the vast ‘multiversitys’ of today, Andrew Delbanco usefully draws attention to the fact that putting a big sign up on a college saying Committed to Providing Excellent Higher Education for All would probably signify that the very opposite was happening inside. He notes a grand inscription at Columbia University from the beginning of the twentieth century: ‘Erected for the Students that Religion and Learning May Go Hand in Hand and Character Grow with Knowledge.’ At the time, the buildings were actually going up for research staff, not for undergraduates, religion was ‘certainly no longer at the center of campus life’, tradition and the canon were being thrown over for the modern, and the idea that professionalised career academics should bother themselves with the moral improvement of undergraduates was quaint at best.
Delbanco’s survey of the tradition of college education and its basis in Puritan faith, both its provision of a universal liberal education and its focus on building character, is a salutary reminder when today’s colleges and universities brand themselves ‘Comprehensive Knowledge Enterprises’, distance-learning hubs or engines of social mobility. Teaching at Columbia – one of the few colleges still to make two years of the liberal arts compulsory – Delbanco is in a good position to diagnose the slow death of the college model even where it should be healthiest: in the well-endowed and elite institutions of American higher education.
‘Every year the teacher gets older while the students stay the same age.’ This has always been true, but Delbanco’s observation has a poignant weight today when college is always justified as being for something, whether for the economy, or for democracy, or for social mobility, and not as a place that exists as a community asking questions together, trying to unify knowledge to make sense of our lives – in short, as a place where we pursue the truth. Such aspirations, which underpinned those religious foundations, upheld the spiritual authority of the college and allowed teaching to be both a way of drawing out the soul of the student but also a way for the teacher ‘to cheat death – by giving witness to the next generation so that what we have learned in our own lives won’t die with us’.
Delbanco’s short book is absolutely right then to address the simple but excellent question: what should college be? Not what it is for, but what should it actually be.
A college, in his definition, is about ‘transmitting knowledge of and from the past to undergraduate students so they may draw upon it as a living resource in the future’. Education, in other words. An American university, conversely, is ‘mainly an array of research activities conducted by faculty and graduate students with the aim of creating new knowledge in order to supersede the past’. The problem he identifies is that the university model has come to eclipse the college model but that both are necessary. When the trend is towards seeing the past as dead and gone, and everything must be geared to what we are told the future demands, the sad result is that we not only become stuck in the present but can make no sense of it. College exists, but what is it for? College becomes an existential problem and every attempt to answer it from the future can only be a demand for it to change. And change again. The issue is not so much lack of demand for college education but ‘less and less agreement about what it should be’. It is as if the college curriculum was being set by astrologers and, looking at the bewildering pick-and-mix of courses on offer, maybe it is.
As founded by Puritan settlers, the college and its professors taught small communities of students in lectures modelled on sermons to the congregation. Like the sermon, then, the lecture relied on the concept of grace: that unpredictable moment when the congregant reallyhears the word of God in his heart; that unpredictable and magical moment when a student really gets it. This is what Emerson called the ‘miraculous in the common’. This is what Socrates hoped to elicit and stir up in his questioning back and forth, the act of provoking a soul, not instructing it.
That spiritual authority has now gone and so too has the faith in the ability of education to draw out the one from the many, e pluribus unum, to form character from the messiness of subjective experience. College was not, however, just another word for church and nor was it a seminary. It was a place where the humanities took first place.
The liberal education that American colleges offered was rooted in the classical tradition of theartes liberals – stretching back to ancient Greece and Rome. But as Delbanco rightly argues, America’s contribution was to democratise it, bringing what Matthew Arnold termed ‘the best which has been thought and said in the world’ to all, regardless of origin. He notes the hostility to the idea of the ‘best’ in today’s relativist anti-elitist elites but reminds them how Arnold finishes his point: ‘and through this knowledge, turning a stream of fresh and free thought upon our stock notions and habits’. That is to say, the danger of not knowing the best of the past is that the present stagnates and becomes fixed: our prejudices go unchallenged, our lives unexamined.
Yet it was just this democratic approach to tradition that was to be thrown out along with the bathwater of religious faith. Not in the 1960s, but nearly a hundred years before, when the college began to be seen as hopelessly backward, full of dull clergymen boring America’s youth with ancient history, ill-suited to the pressing demands of the modern world and the new industrial nation. The issue came to a head with a famous debate, recounted by Delbanco, between James McCosh, president of Princeton, and Charles William Eliot, president of Harvard, who met, like boxers, on neutral ground in New York in 1885 to decide what a college curriculum should be.
McCosh was a philosopher of the Scottish School of Common Sense, in the tradition of the Scottish Enlightenment. He was a clergyman, but an enlightened one, who accepted evolution and tried to reconcile it with religion. He defended the traditional view of the college as a place where the classical curriculum (language and literature, science and philosophy) should prevail and should be mandatory for the first two years. His concern was that young men were impressionistic and needed exposure to mental and moral ideas as well as physical science. His fear seems prescient: ‘if our students are instructed only in matter they are apt to conclude there is nothing but matter’. And, thus, nothing matters. ‘Whatever’, in other words.
McCosh’s opponent, Eliot, was to transform Harvard from a sleepy provincial college into America’s foremost research university. In his inaugural address, he stated that the growing specialisation demanded by industrialisation and the division of labour required a reform of education geared to ‘special training for high professional employments’. He rejected the ‘vulgar conceit that a Yankee can turn his hand to anything… leap from farm or shop to court-room or pulpit’. His reforms were designed to help students be ready for, and adapt to, the rapid pace of technological and economic change. He introduced an ‘elective system’ into Harvard, with a vastly expanded curriculum, giving students freedom to choose what they wanted to specialise in, while massively expanding the graduate and professional schools to facilitate advanced research. In short, he took a position in support of academic freedom – and the freedom of the individual – in order to harness college to the needs of the nation: ‘for the State, it is variety, not uniformity, of intellectual product, which is needful’.
Interestingly, Eliot’s defence of freedom and variety against stifling uniformity (identified with religion and tradition), went hand in hand with a contemptuous attitude to the ‘vulgar’ Yankee. Lay democratic knowledge was dismissed in favour of the modern expert, but all in the name of democracy. Eliot equally, with his conviction that a ‘youth of 18 can select for himself a better course of study than any college faculty’, threw open the door of the college cloister to two possibilities. Firstly, students would increasingly choose courses, usually the measurable hard sciences, geared to the demands of the economy and their own financial security. Secondly, the authority of the college faculty would be downgraded to the same level as that of the student. And thus, that modern paradox was inaugurated: the professional expert lacking in public authority.
Most American colleges now allow ‘virtually unlimited freedom’ to undergraduates to choose what they want to study. Very few ‘tell their students what to think’. Most ‘are unwilling even to tell them what’s worth thinking about’. Delbanco rightly though does not tell this as a simple story of decline from a golden age of the college. Eliot’s reforms were well intentioned and necessary. McCosh was yesterday’s man. But Delbanco does chart how the incessant demands on the college to take in more and more students and to produce more and more specialised knowledge is not just a tale of increased equity and access and much needed specialisation; it is also a tale of the fragmentation of knowledge and the development of a profound uncertainty about values.
There is a prevailing view – dominant in the sciences – that the job of university is to increase the store of knowledge so, in Eliot’s words, ‘each successive generation of youth shall start with all the advantages which their predecessors have won’. In this model, specialised graduate researchers are like ants bringing twigs to the heap. Or, as Delbanco has it, runners in a relay race. The problem – especially for the humanities – is whether this model can place value on the dawdlers and the ruminants rather than just the sprinters and worker ants.
The humanities have not responded well to the challenge of science. Literature, for example, has moved from dressing itself up in the scientific rigour of linguistics to the postmodern rejection of truth and the relativisation of all values through to the contemporary fad for passing off computer-run word pattern searches against digital texts as amounting to ‘readings’ of books. Science itself suffers from increasing ‘scientism’, where facts are held as truths and research studies are set up as instruction manuals in how to live.
Despite the growing influence of neuroscientific explanations of every aspect of our lives, we do need to remember that science has precisely nothing to tell us about values, about love, about the meaning of a life, of death. It has nothing to do with meaning at all in fact. As Camus puts it in The Myth of Sisyphus, whether the Sun goes around the Earth, or the other way, is a matter of profound irrelevance to the meaning of life. If it did so determine meaning then we would not be free. There is no ought from is.
Yet, despite the willingness of many to dismiss freedom as ‘so-called’ free will, there remains, as Delbanco notes, a questioning spirit, especially in the young. This spirit still seeks existential answers and ‘even as the humanities become marginal in our colleges, they are establishing themselves in medical, law, and business schools’. Encouraging as that may be, the decline of the liberal-arts model, of collegiate spirit, of universalism, within American education remains as real as it was when Allan Bloom identified it in The Closing of the American Mind. Now, it is just that much more developed, obvious and demanding of solutions.
It is not possible to simply resurrect the spirit of McCosh and usher in a new American pastoral to college campuses, even if the teaching staff were to hand and the cost could be born. The devaluation of ideas and the intellectual tradition in society is real; it has material force and cannot be wished away. It is important to be honest about that fact and not try to disguise the problem by selling students a pup.
College presidents and faculty can rightly point out that they have always had to find a way of negotiating teaching the best of the past with the demands of the present, not to mention the need to balance the books. That was the very real debate played out between McCosh and Eliot. Yet, today, Eliotism has taken hold to such an extent that even he would recoil from what has happened in his name rather than pretending that all is well in the academy. Delbanco quite rightly stresses that college today faces not only a fiscal, not just an ethical, but even an existential challenge.
It is here, in the last chapter of his book, that his tentative solutions to the problems he has exposed don’t quite live up to his insights. It is very difficult for many professional academics, despite following the logic of their own arguments, to see quite how bad the situation is. It is one thing to recognise that learning and character have little to do with college today, another to admit that it may be beyond repair. Words like freedom have such a powerful hold on us that no one relishes the prospect of exposing the fact that the freedom offered to students today is really a freedom from education. It is not a popular position to argue that passing off need-blind access policies as freedom is beside the point when that access is to educators deeply uncomfortable with what is right and what wrong.
In a very real sense, the extent to which those within the academy dress up the corpse of liberal education as sound and healthy is scandalous. Delbanco quotes Cathy Davidson, a Duke professor no less, arguing that ‘rapid-fire switching from texting to surfing to blogging, etc, is not a cause or symptom of distraction but an “ideal mode” of learning’. In reality, this is a case of not paying attention to professors who don’t have the authority to spark the students’ interest.
There’s more where Davidson’s idea came from. When lectures are delivered to students in their bedrooms, these aren’t really lectures at all. They are York Notes you can’t even be bothered to read to yourself. When grading is ‘crowd-sourced’ to teachers and students, it’s not grading anymore. It is an exercise in avoiding judgment. And when a Harvard professor thinks an hour-long lecture needs to be broken up into bullet points, each one followed by 10-minute breakout sessions to make sure it’s been digested, one can be sure that no real learning is going on.
We can do better than that. Emerson said: ‘men are convertible… They want awakening… get the soul out of bed’.
We need new ways to manage that old tension between tradition and freedom in higher education. Our starting point must be the re-establishment of the authority of the professor as someone with something to say worth hearing. If that means traditional education, even religion – at least in the sense of striving for the apprehension, even a glimpse, of the sacred, of non-ordinary reality – then let it be so. College should be a place where we are offered a chance of going beyond the real and the quotidian, not a place that needs to be dragged any further into the real world. It is a sad fact but one well known to parents all over the American and Western world that faith schools and colleges retain a conviction as to the seriousness of the business of educating the young that is markedly absent from the secular institutions of today.
Many professors, Delbanco included, know only too well how in American colleges what is now called the ‘independent-operator professor’ (structuring his teaching around his own interests and passions) is giving way to the ‘instructor-for-hire’, monitoring ‘standardised content over some “delivery system”’. Some, like Delbanco, remind us what the word ‘professor’ once meant: ‘A person who professes a faith, as in the Puritan churches, where the profession was made before the congregation as a kind of public initiation.’ Someone ‘undaunted by the incremental fatigue of repetitive work, who remains ardent, even fanatic, in the service of his calling’.
Who though is prepared to take to heart what is maybe the best lesson we could learn from the early American colleges? Who is prepared to say when institutions have ceased to live up to their ideals and have become something else? And who is to obey the resulting imperative to found new institutions? In that respect it is worth reflecting on the story Delbanco tells of how those very colleges multiplied quickly through doctrinal splits. How Cotton Mather founded Yale, ‘unhappy with the fall from orthodoxy’ at Harvard. And how Thomas Jefferson founded the University of Virginia, ‘as a corrective to the “languor and inefficiency” into which his alma mater, William and Mary, had fallen’.
Angus Kennedy is head of external relations at the Institute of Ideas and convenor of The Academy.

Philip Larkin


Philip Larkin: Desired Reading

JUNE 7, 2012

Christopher Ricks

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The Complete Poems of Philip Larkin
edited and with an introduction and commentary by Archie Burnett 
Farrar, Straus and Giroux, 729 pp., $40.00                                                  
ricks_1-060712.jpg
Philip Larkin, 1974
The year 1922 famously saw the birth of High Modernism, mewling and puking as well as shining and sighing in Ulysses and in The Waste Land. 1922 also saw the birth, in Coventry on August 9, of Philip Arthur Larkin. For a poet of his lineage (by Thomas Hardy, out of Christina Rossetti, as it might never have been), most High Modernism would in due course expose itself as mystification and outrage. Nor was this a matter of the written word only, as Larkin made obdurate in the introduction to All What Jazz (1970), Charlie Parker being a key culprit:
I dislike such things not because they are new, but because they are irresponsible exploitations of technique in contradiction of human life as we know it. This is my essential criticism of modernism, whether perpetrated by Parker, Pound, or Picasso: it helps us neither to enjoy nor endure. It will divert us as long as we are prepared to be mystified or outraged, but maintains its hold only by being more mystifying and more outrageous: it has no lasting power.
We are to recognize here the lasting power of Dr. Johnson: “The only end of writing is to enable the readers better to enjoy life, or better to endure it.” For Larkin, as for Johnson, what might seem to some of us a third possibility was never really a possibility at all: What about enabling the readers to bring about a better way of life, to better life? To the conservatively tragic cast of mind, life is incorrigible. “Human life,” Johnson said, “is everywhere a state in which much is to be endured, and little to be enjoyed.” Life is not something that can be made better other than palliatively (not that this is nothing), and life cannot be bested. Or worsted.
Except by death. “Experience makes literature look insignificant beside life, as indeed life does beside death,” Larkin wrote. We should respect his respect for certain convictions that are not his own, his precise reluctance here to dogmatize. Feel how different that sentence would be without the caveat that is the word look: “Experience makes literature insignificant beside life, as indeed life does beside death.” Larkin is the poet of a humanist realization of Holy Dying. His poem “Church Going” may not be holy in quite the traditional way (“some brass and stuff/Up at the holy end”) but it realizes one form that the holy should take, in being less holier-than-thou. Moreover, unholy glee will be found to flash everywhere in Larkin.
There’s the rueful, too. “Dockery and Son” is a poem about how disconcerting it is to find that someone who was at college with you has now a son there at college when you visit it—and yet how no less disconcerting it would have been for the muser, whose consciousness is by no means limited to Larkin personally, to have had a child at all. Timing is all, or is at least all-important. “Dockery and Son” needs its death sentences, its sententiae, to end with. A birth announcement of a sort: “To Dockery, a son”? Not quite; the proposition asks a different preposition:
For Dockery a son, for me nothing,
Nothing with all a son’s harsh patronage.
Life is first boredom, then fear.
Whether or not we use it, it goes,
And leaves what something hidden from us chose,
And age, and then the only end of age.
This is the only inconceivable end for the poem. Declining away, as we all may if we are spared, Larkin declines to end with the word end. Death is all too unimaginable, whereas age all too isn’t. (“Ash hair, toad hands, prune face dried into lines—” in your face in these lines of “The Old Fools.”) The positioning of the final thought of finality in “Dockery and Son” has to be other than that which Larkin accords, in “Aubade,” to another of his dying falls, one that gets lessened whenever we single it out and reduce it to a freestanding aphorism about death: “Most things may never happen: this one will.” Even better, this, even more telling, when we restore it to its setting:
Most things may never happen: this one will,
And realisation of it rages out
In furnace-fear when we are caught without
People or drink. Courage is no good:
It means not scaring others. Being brave
Lets no one off the grave.
Death is no different whined at than withstood.
Courage may be no good in the longest run, but it is courage’s good impetus that refuses to conclude with this one will. Too much likelihood of smacking one’s lips over that ripe cadence, “Most things may never happen: this one will.” Period. Instead the lines head on, pausing for a comma only, into further realization:
Most things may never happen: this one will,
And realisation….
Punctuation is great at puncturing heroics. And so is rhyming.
At death, you break up: the bits that were you
Start speeding away from each other for ever
With no one to see. It’s only oblivion, true:
We had it before, but then it was going to end,
And was all the time merging with a unique endeavour
To bring to bloom the million-petalled flower
Of being here. Next time you can’t pretend
There’ll be anything else.
—“The Old Fools”
How effortlessly daunting is the merging of for ever and end in the immediate consummation that is endeavour, with the thought of death then kept alive (lest we forget, lest we forget) in you can’t pretend.
Larkin was to take a tart pleasure in being in but not of the 1922 Class, even while he manifested an awareness that graduating from the womb had been the crucial commencement. He never issued his two poems “A Member of the 1922 Class Looks to the Future” and “A Member of the 1922 Class Reads the 1942 Newspapers” (now accurately printed in The Complete Poems and illuminatingly annotated), but then he was not one to limit to the future and the present his looking. The signal year from the past, 1922, was to find itself celebrated for two literary births that would prove to be lifelong endowments. They were quite other than the books by Joyce or Eliot, though like every poet since 1922 Larkin could not but learn from Eliot, even if this were largely Go, and do thou unlikewise. (Joyce remained “a textbook case of declension from talent to absurdity.”)
For Larkin, the masterpiece of the year 1922 would always be Late Lyrics and Earlier, with Many Other Verses, by Thomas Hardy. Here were (here still are, enduringly) 151 poems, Hardy—at the age of eighty-one—ushering them in with an Apology. Larkin was clear in his own mind and heart that Hardy was the one who was owed an apology. “Wanted: Good Hardy Critic” (1966) was to end with a clarion-calling of the condescenders’ bluff: to these gentlemen, “may I trumpet the assurance that one reader at least would not wish Hardy’s Collected Poems a single page shorter, and regards it as many times over the best body of poetic work this century so far has to show?”
The other lifetime-enhancing volume of 1922 would prove to be Last Poems, by A.E. Housman, whose terminal title did not prevent this testamentary poet—he was then sixty-three—from having well over a decade still to go. Like Hardy’s, Housman’s art haunted and fostered Larkin’s, and Larkin repaid the debt to Housman not only in kind (with many a poem that is thanks to him) but with one of the strangest, nicest things ever said about the classical disciplinarian of whom so many were understandably afraid: “Then again, he seems to have been a very nice man.”
What did Larkin say that he had learned from other poets? “Hardy, well…not to be afraid of the obvious,” he told The Paris Review in 1982. This urging is one that should act upon anyone who is now faced with the happy task of assessing not only Larkin’s mastery but that of his masterly editor, Archie Burnett.1 When it comes (as it will later in this review) to describing and commending the editorial achievement, some things will need to be borne in mind with respect to a particular obviousness: that, as the book makes clear on more than one occasion, on the jacket and in the body, the present reviewer is a friend and colleague of the editor. Full disclosure, then, even though Larkin’s art is one that finds itself preferring intimations to disclosures. No confessional poet, he; rather, someone for whom poems are full enclosures. But it is best to leave this on hold for now, since the initial obviousnesses ought to be those of Larkin himself, or rather of Larkin’s art itself.2
The obvious arc of his art, then. “The Life with a Hole in it” is a poem that Larkin published but didn’t collect, leaving a hole that Burnett—like Larkin’s vigorously initiatory editor Anthony Thwaite in 1988—has respectfully plugged. (One might plug the poem for accommodating one of Larkin’s high moments of low comedy, the musically dextrous line “So the shit in the shuttered château.”) Larkin’s literary life had more than one hole in it. There was the one from his twenties, the hole—as he soon came to realize—that was his first book, The North Ship (1945), hollow and misguided, guided too much by fealty (not fidelity, really) to Auden, Dylan Thomas, and Yeats. Though his subjects were the enduring ones—lovelessness, being alone, “desire for self-effacement,” “the static past”—the past was not yet static as having electric limits.
But what ensued a decade later, delightingly, was an economical volume embodying the strength that Dr. Johnson had praised in the Augustan poet Sir John Denham, lines “which convey much meaning in few words, and exhibit the sentiment with more weight than bulk.” There were three short volumes, again a decade apart: The Less Deceived(1955), The Whitsun Weddings (1964), and High Windows (1974), their compactness such that a unit of measurement was affectionately proposed, a larkin, a firkin being (of course) a quarter of a kilderkin. It was The Less Deceived that left pastiche in the past, and that established Larkin as uneccentrically inimitable. Soon we were to read “Self’s the Man,” but in 1955 and ever since, Larkin’s the Man. And his own man.
The final volume, High Windows, let in new light through chinks that time had made. It didn’t imitate Housman by announcing itself as Last Poems, but Larkin increasingly had his suspicions about his decreasing fertility. As early as 1958 he was writing to a friend that “the literary life goes on, apart from producing no literature. I’d kinder like to write about a poem a week, but it doesn’t happen that way.” By 1983 he was reduced to answering an invitation with the reduction that “poetry gave me up about six years ago,” or again to restore his wit to the full justice that is his way of putting the whole matter in due sequence:
Indeed I should be delighted to write a poem for The Author, or for almost any other publication for that matter, but in fact poetry gave me up about six years ago, and I have no expectation of being revisited.
Wordsworth had Yarrow Revisited. Hardy, “St. Launce’s Revisited.” Bob Dylan, Highway 61 Revisited. For Larkin, it was “Toads Revisited,” the “toad work,” of which he had complained in the earlier poem “Toads,” having turned out to be a support after all, given what worklessness was like. But then there was not often, now, the poet’s work of writing poems. There were some lovely, and a few large lovely, late poems still, to be found here among the twenty pages of “Other Poems Published in the Poet’s Lifetime” (“Continuing to Live,” “The Life with a Hole in it,” and “Aubade,” for three), as well as a few, too, among the two hundred pages of “Poems Not Published in the Poet’s Lifetime.” Yet it is worth remembering that Eliot, who lived till 1965, created almost no poems after 1942. It was in 1983, again a decade since his last book of poems, that Larkin harvested his lugubriously delectable miscellaneous prose as Required Writing. He was well aware that his poems had established themselves as something better than “required reading”: desired reading.
The obvious nature of his art, next, as being in its way modern though not Modernist. “It is as obvious as it is strenuously denied that in this century English poetry went off on a loop-line that took it away from the general reader.” John Betjeman had proved, “like Kipling and Housman before him, that a direct relation with the reading public could be established by anyone prepared to be moving and memorable.”
Those of us who have often invoked the great phrase of Keats—“the true voice of feeling”—have no less often been told that we are naive, since social and political contingencies mean that there is no such thing. Nevertheless, the true voice of feeling was what Larkin sought and found, or rather the true voices. Nothing since The Whitsun Weddings has made me change my mind about the essence of his poems. They have a Wordsworthian core, an ordinary sorrow of man’s life, here in the world of all of us—the place where, in the end, we find our happiness or not at all. (More: Wordsworth with, on due occasions, a sense of humor.) To live alone in one room; to come across the sheet music of love songs from the past; to see an ambulance draw up; to create for one moment the former love for a parent: such poems are—and are in—good company, there with Wordsworth (“The Ruined Cottage”), Browning (“Two in the Campagna”), and Edward Thomas (“Old Man”). And Hardy (“Wives in the Sere”), to Larkin the greatest of these, Hardy the poet of charity so purged of sentimentality as scarcely to seem to be charity at all.
T.S. Eliot wrote in The Criterion in July 1935:
Of the absolute greatness of any writer, men living in the same period can make only a crude guess. But it should be apparent at least that Mr. Yeats has been and is the greatest poet of his time. Thomas Hardy, who for a few years had all the cry, appears now, what he always was, a minor poet.
Likewise needing the word guess albeit for very different reasons, Larkin wrote of Yeats and of Hardy in the reissue of The North Ship in 1966, describing his escape from the Yeatsian fringes a year after he published the book in 1945:
When reaction came, it was undramatic, complete and permanent. In early 1946 I had some new digs in which the bedroom faced east, so that the sun woke me inconveniently early. I used to read. One book I had at my bedside was the little blue Chosen Poems of Thomas Hardy: Hardy I knew as a novelist, but as regards his verse I shared Lytton Strachey’s verdict that “the gloom is not even relieved by a little elegance of diction.” This opinion did not last long; if I were asked to date its disappearance, I should guess it was the morning I first read “Thoughts of Phena at News of Her Death.”
The further demonstration that it would please me to sketch here is of the intersection in some of Larkin’s best poems of two very different things, markedly different simply in the register of two nouns. The first is anecdote; the second, infrastructure.
Take the opening poem in Larkin’s first true book, The Less Deceived: “Lines on a Young Lady’s Photograph Album.” The book opens with an anecdote that tells of the opening of an album. The anecdote is more than a personal happening within an incipiently loving relationship, while never being less than such a happening, happenstance even. Much of Larkin’s work is a living demonstration that anecdotal evidence (so often jeered at by those who would actually be at a loss to demonstrate why it is not that valuable thing, experience) is in certain respects not only the best evidence that we have but the only evidence that we should hope to have with respect to many of the most important things in life. One definition of anecdote from the OED: “The narrative of a detached incident, or of a single event, told as being in itself interesting or striking. (At first, An item of gossip.)”
But what Larkin knows, like Hardy and Edward Thomas and Robert Frost, is that what raises the anecdote to art is its not finding itself “told as being in itself interesting or striking.” Or not solely in itself, for an aspect of the interesting and the striking is then, as with all wisdom literature, widened into a commonalty that is at once complementary to the detached incident or single event, and complimentary to it as not exploiting it, respectful of it, not making it merely an occasion for a poem.
From The Less Deceived, two of Larkin’s finest feats of amatory solicitude: “Lines on a Young Lady’s Photograph Album” and “Maiden Name,” along with “Church Going” and “I Remember, I Remember,” a factual anecdote that then teems with those counterfactual anecdotes that are the stuff of literary fantasy. From The Whitsun Weddings: “Mr Bleaney,” “Love Songs in Age,” “The Whitsun Weddings,” and “Dockery and Son,” this last to be set against Wordsworth’s “Anecdote for Fathers,” Larkin’s being an anecdote for and by a Non-Father. And from High Windows: “To the Sea,” anecdotally mixing memory and desirabilities, “Livings,” “The Card-Players” (through smoked glass, darkly), and—with a different darkness and light—“The Explosion.”
Anecdote as evidence, then, and I’ve often found myself gratefully retorting upon Larkin the anecdote with which he honored the Dorset predecessor of Hardy, William Barnes:
Nor was his appeal limited to men of letters: “an old Domestic Servant” wrote to him in 1869, having found his poems among some books she was dusting: “Sir, I shook hands with you in my heart, and I laughed and cried by turns.”
But Larkin braces something very different against these anecdotes that begin in a detached incident and that never repudiate it even while they widen from the personal to the impersonal. “To the Sea” ends:
If the worst
Of flawless weather is our falling short,
It may be that through habit these do best,
Coming to water clumsily undressed
Yearly; teaching their children by a sort
Of clowning; helping the old, too, as they ought.
Not threatening, those last three words, but adjuring all right, so that the reader with a conscience may hear “as they ought.”
Infrastructure is what is then braced by Larkin against anecdote, so that the large and impersonal come into contact with the largely personal. The word “infrastructure” is not a Larkin word. For that, you would need a very different kind of poetry, say Geoffrey Hill’s High Modernism in ancient sapphics, the first poem in his new volume Odi Barbare(2012):
Anarchs’ paradiso the infrastructure,
Luck permitting love and its grave verdictives.
Some have gone purblind and athwart our sensors,
Broken not brain dead.
Not the word “infrastructure” in Larkin (though he values construct, and “A momentary perfect structure”), but the things that constitute infrastructure, yes. The train that so often is the vehicle for Larkin: “The Whitsun Weddings” and “Here.” The docks: “Arrivals, Departures.” The bridges: “The Dead City: A Vision” and “Bridge for the Living,” forty lines that are the words for a cantata to celebrate the opening of the Humber Bridge in 1981. A church: “Church Going.” An aerodrome: “July Miniatures.” A college: “Dockery and Son.” A university and its library:
By day, a lifted study-storehouse; night
Converts it to a flattened cube of light.
Whichever’s shown, the symbol is the same:
Knowledge; a University; a name.
Medical facilities, though this is too facile a term: “Ambulances” and “The Building”—the hospital as commanding the most definite of definite articles. Always there is a sense of the decay of those beautiful indispensabilities for which we have the ugly word “infrastructure.” “Going, Going”:
And that will be England gone,
The shadows, the meadows, the lanes,
The guildhalls, the carved choirs.
But then the foundation of the anecdote poems is, upon reflection, some deep infrastructure that is more benign than is the word. Such an intimate underlying foundation as a Maiden Name or a Photograph Album or even Work.
As to Archie Burnett’s work in support of Larkin’s works and their infrastructure: since he is a friend and colleague, I shall do little more than rejoice to concur with the many critics who have praised his work.
First, every stage of Larkin’s creations, whether as collections planned and effected, or as single poems, is documented here with imaginative precision and unflagging patience. Second, although editing asks critical acumen, the editor’s job is rightly understood as not the issuing of critical pronouncements or appreciations, but the provision of such information, textual and contextual, as makes possible the common pursuit of true judgment. Third, the contexts superlatively include the whole social and cultural world that was varyingly the poet’s—the notes here are exemplary in their pertinent information about a society that has long been going, going. Fourth, the variant readings for such a Larkin accomplishment as “Love Songs in Age” are a thrillingly revelatory resource.
Finally, the worth of the fugitive poems? For John Banville, the edition superbly shows that Larkin “left scores of wonderful poems undisclosed to public view.” “As one goes through the uncollected and unpublished poems, one is confronted on every other page with first-rate work.” “Only a major poet could have afforded to leave such a masterpiece unpublished.” This is a supremely informative edition, entirely in the service of the art that it celebrates so keenly.
  1. 1
    Archie Burnett edited The Poems of A.E. Housman (Oxford University Press, 1997) and The Letters of A.E. Housman (Oxford University Press, 2007) no less authoritatively and wisely than now The Complete Poems of Philip Larkin. 
  2. 2
    It is almost half a century since I reviewed The Whitsun Weddings in these pages ( The New York Review , January 14, 1965).