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

Sunday, 5 August 2018

Creating Routines for Self Improvement - Part 4 from Thinking in Bets



Extracts from Thinking in Bets by Annie Duke

In 2004 Phil Ivey destroyed a start studded table in a poker tournament. After his win, during dinner, Ivey deconstructed every potential playing error he thought he might have made on the way to victory, asking others’ for their opinion about each strategic decision. A more run of the mill player might have spent the time talking about how great they played, relishing the victory. Not Ivey. For him, the opportunity to learn from his mistakes was much more important than treating the dinner as a self-satisfying celebration.

Ivey, clearly has different habits than most players and most people in any endeavor in how he fields his results. Habits operate in a neurological loop consisting of three parts: the cue, the routine and the reward. In cricket the cue might be a won game, the routine taking credit for it and the reward is a boost to our ego. To change a habit you must keep the old cue, and deliver the old reward but insert a new routine.

What we do: When we have a good outcome, it cues the routine of crediting the result to our awesome decision-making, delivering the reward of a positive update to our self-narrative. A bad outcome cues the routine of off-loading responsibility for the result, delivering the reward of avoiding a negative self-narrative update. With the same cues, we flip the routine for the outcomes of our peers, but the reward is the same – feeling good about ourselves.

The good news is that we can work to change this habit of mind by substituting what makes us feel good. The golden rule of habit change says we don’t have to give up the reward of a positive update to our narrative, nor should we.

We can work to get the reward of feeling good about ourselves from being a good credit-giver, a good mistake-admitter, a good finder of mistakes in good outcomes, a good learner and a good decision maker. Instead of feeling bad when we have to admit a mistake, what if the bad feeling came from the thought that we might be missing a learning opportunity just to avoid blame? Or that we might be basking in the credit of a good result instead of recognizing, like Ivey, where we could have done better? If we put in the work to practice this routine, we can field more of our outcomes in an open minded, more objective way, motivated by accuracy and truth-seeking to drive learning. The habit of mind will change, and our decision making will better align with our long term goals.

When we look at the people performing at the highest level of their chosen field, we find they have developed habits around accurate self-critique.

Changing the routine is hard and takes work.


Tuesday, 27 February 2018

Overcoming superstition - Persuasion lessons for rationalists

Rahul Siddharthan in The Hindu









The Indian Constitution is unique in listing, among fundamental duties, the duty of each citizen “to develop the scientific temper, humanism and the spirit of inquiry and reform” (Article 51A). Jawaharlal Nehru was the first to use the expression “scientific temper”, which he described with his usual lucidity in The Discovery of India (while also quoting Blaise Pascal on the limits of reason). And yet, decades later, superstitious practices abound in India, including among the highly educated.


Superstition exists

India may be unusual in the degree and variety of superstitious practices, even among the educated, but superstition exists everywhere. In his recent Editorial page article, “Science should have the last word” (The Hindu, February 17), Professor Jayant V. Narlikar, cosmologist and a life-long advocate for rationality, cites Czech astronomer Jiří Grygar’s observation that though the Soviets suppressed superstitious ideas in then-Czechoslovakia during the occupation, superstition arose again in the “free-thinking”, post-Soviet days. Superstition never went away: people just hesitated to discuss it in public.

Similarly, China suppressed superstition and occult practices during Mao Zedong’s rule. But after the economic reforms and relative openness that began in the late 1970s, superstition reportedly made a comeback, with even top party officials consulting soothsayers on their fortunes. In India, the rationalist movements of Periyar and others have barely made a dent. No country, no matter its scientific prowess, has conquered superstition.

On the positive side, internationally, increasing numbers of people live happily without need for superstition. The most appalling beliefs and rituals have largely been eradicated the world over — such as blood-letting in medicine to human sacrifice, and in India, practices such as sati. This is due to the efforts put in by social reform campaigners, education and empowerment (of women in particular). Yet, surviving superstitions can be dangerous too, for example when they contradict medical advice.


Explaining it

Why is it so hard to remove superstitions? Fundamentally, a belief may be difficult to shake off simply because of deep-seated habituation. In his memoir Surely You’re Joking, Mr. Feynman!, the physicist Richard P. Feynman wrote about being hypnotised voluntarily (hypnosis is always voluntary) on stage, doing what was asked, and thinking to himself that he was just agreeing to everything to not “disturb the situation”. Finally, the hypnotist announced that Feynman would not go straight back to his chair but would walk all around the room first. Feynman decided that this was ridiculous; he would walk straight back to his seat. “But then,” he said, “an annoying feeling came over me: I felt so uncomfortable that I couldn’t continue. I walked all the way around the hall.”

We have all had such “uncomfortable feelings” when trying to do something differently, even if it seems to be logically better: whether it’s a long-standing kitchen practice, or an entrenched approach to classroom teaching, or something else in daily life. Perhaps we are all hypnotised by our previous experiences, and superstition, in particular, is a form of deep-seated hypnosis that is very hard to undo. It is undone only when the harm is clear and evident, as in the medieval practices alluded to earlier. Such beliefs are strengthened by a confirmation bias (giving importance to facts that agree with our preconceptions and ignoring others) and other logical holes. Recent research even shows how seeing the same evidence can simultaneously strengthen oppositely-held beliefs (a phenomenon called Bayesian belief polarisation).


Disagreement in science

Dogmatism about science can be unjustified too. All scientific theories have limitations. Newton’s theories of mechanics and gravitation were superseded by Einstein’s. Einstein’s theory of gravity has no known limitations at the cosmological scale, but is incompatible with quantum mechanics. The evolution of species is an empirical fact: the fossil record attests it, and we can also observe it in action in fast-breeding species. Darwinism is a theory to explain how it occurs. Today’s version is a combination of Darwin’s original ideas, Mendelian genetics and population biology, with much empirical validation and no known failures. But it does have gaps. For example, epigenetic inheritance is not well understood and remains an active area of research. Incidentally, Dr. Narlikar in his article has suggested that Darwinism’s inability to explain the origin of life is a gap. Few evolutionary biologists would agree. Darwin’s book was after all titled The Origin of Species, and the origin of life would seem beyond its scope. But this is an example of how scientists can disagree on details while agreeing on the big picture.

How then does one eradicate superstition? Not, as the evidence suggests, by preaching or legislating against it. Awareness campaigns against dangerous superstitions along with better education and scientific outreach may have some impact but will be a slow process.

Today, the topic of “persuasion” is popular in the psychology, social science and marketing communities. Perhaps scientists have something to learn here too. Pascal, whom Nehru cited on reason, wrote on persuasion too. He observed that the first step is to see the matter from the other person’s point of view and acknowledge the validity of their perception, and then bring in its limitations. “People are generally better persuaded by the reasons which they have themselves discovered than by those which have come into the mind of others.”

Such a strategy may be more successful than the aggressive campaigns of rationalists such as Richard Dawkins. Nevertheless, “harmless” superstitions are likely to remain with humanity forever.

Monday, 2 May 2016

Is vegetarianism and veganism about animal welfare or moral superiority?


Leslie Cannold for the Ethics Centre in The Guardian

‘There is more than one way to fulfil our obligations to eliminate the unnecessary suffering of animals.’ Photograph: Wong Maye-E/AP




The western obsession with rights makes it difficult to see their limitations. We speak about rights as if they were the only moral value with meaning, ignoring other important moral values like responsibilities or duties. In fact, responsibilities are the counterparts to rights – you can’t have one without the other.

Philosopher Carl Cohen writes that, “If animals have any rights, they must have the right not to be killed to advance the interest of others.” Another way of putting this is that those who assert the rights of animals are in effect asserting – first and foremost – a right to life for all animals.

But for an animal to realise its right to life, farmers, hunters and researchers must collectively accept a duty not to kill them. Similarly, citizens, consumers and patients must refuse to eat, wear or use food, clothes and medicine that require an animal to die.

As I’ll be arguing in the IQ2 debate “Animal rights should trump human interests” in Sydney on Tuesday night, the assertion of an animal right to life is non-sensical. It would require us – just as one example – to stop animals from hunting one another, just like we stop humans from killing one another. But more importantly, it is unnecessary to achieve what is required to improve the lot of animals.

Even Peter Singer, one of the intellectual fathers of the animal rights movement, doesn’t believe animals have a right to life. In his seminal text Animal Liberation he says we must refuse to contribute to – and act to stop – the unnecessary suffering of animals.

But he does not contend that animals have a right to life or that they suffer by having their life taken from them.

Instead, what he claims is that intensively farmed animals suffer because of the cruel and tortuous ways they are made to live and are slaughtered. We have a duty to do what we can to stop this by boycotting businesses that treat animals cruelly.

Having done that, we have a choice. We can go without wearing make-up and without eating or wearing animal flesh that required the torture of animals, or we can source and buy cruelty-free cosmetics and eat and wear ethically-farmed and slaughtered animal products.

In other words, while it might have been true that when Animal Liberation was written in the 1970s, the result of a boycott was a vegetarian or vegan lifestyle, this is no longer the case. Today, there is more than one way to fulfil our obligations to eliminate the unnecessary suffering of animals.

Indeed, given clear, cross-cultural evidence that only around 1.5% of people are willing to try or stick with a vegan or vegetarian lifestyle – figures that have not changed over time – the promotion of an ethically carnivorous life is likely to be a far more effective way to reduce the suffering of animals.

To me, this is so obvious that I have to ask why in 2016 animal rights groups continue to advance vegetarian and veganism as the only legitimate way to end animal suffering. A 2014 study funded by Voiceless, found that 70% of Australians agreed that “human beings have an obligation to avoid harming all animals”. This sort of sentiment had led “substantial proportions” to buy “free range” meat and dairy and cruelty-free products. Despite this, the Humane Research Council – authors of the study – advised animal rights advocates that while they ought capitalise on “widespread support for incremental improvements” they must also continue to press people to “abstain from animal products entirely.”

Why not press people who have chosen to make a difference through buying cruelty-free products to buy more of them more often? Or to buy them exclusively? Is it possible that vegetarianism and veganism continues to be promoted as the sole way of meeting our obligations to animals not because it is, but because it makes the promoters feel morally superior?

If it were, it wouldn’t be the first time the eco-left stymied mass behaviour change with unpalatable prescriptions delivered in self-righteous tones.

Analysis has revealed that mass communications around climate change provoked feelings of powerlessness rather than a desire to act in many people. Often the wrong moral note was struck, too. Environmental activist and philosopher Sarah Bachelard wrote at the time, “There can be a tone of self-righteousness ... a kind of shrill moral indignation ... We know that we are on the side of the angels, and in our own way we can fail to do justice to the complex reality of most human action and motivation. We get something out of ‘being right’ ... (and) satisfaction from making those who do not agree with us wrong.”

The truth is that an ethically carnivorous life is possible so long as we ensure the animals we consume have lived and died without unnecessary suffering.

Do animal rights trump human interests? Not if the animal right we are talking about is a right to life, and the human interest at stake is health. But I join with most people in believing we do have an obligation to stop animal cruelty and to fulfill this duty through the choices we make about what we eat, wear and do every day.

Thursday, 3 March 2016

This simple 10-3-2-1-0 formula could make your days more productive

Mark Molloy in The Telegraph

 Finding peace and quiet in today’s 24-hour society can be tricky but a simple technique could help boost your productivity, it is claimed.

The 10-3-2-1-0 formula can help you sleep better, feel great in the morning and increase productivity at work, according to author and fitness coach Craig Ballantyne.

 He calls it the ‘Perfect Day’ formula and it’s all to do with giving yourself the best possible chance to start your day feeling well-rested and energetic.

Switching off at the right time before you go to sleep is essential, with the formula encapsulating much of the advice given by a number of health experts for better sleep.

 The 10-3-2-1-0 formula

  • 10 hours before bed: No more caffeine
  • 3 hours before bed: No more food or alcohol
  • 2 hours before bed: No more work
  • 1 hour before bed: No more screen time
  • 0: The number of times you hit the snooze button in the morning

“The single most important factor in winning your mornings and owning your days is to get up 15 minutes earlier and work on your No. 1 priority before anyone else is awake. It's that simple,” he explains.

“When you follow this formula, you'll get more done and stop letting the big opportunities in your life slip away.”

Tips for getting a better night’s sleep include sharing your bed with a pet, starting work at 10am and enjoying a warm cup of cocoa.

A different 4-7-8 technique, pioneered by Harvard-trained holistic health doctor Andrew Weil, could also be helpful for insomniacs. 
 

Saturday, 8 December 2012

Adjust your Defaults


This column will change your life: adjust your defaults

'This notion turns out to be a surprisingly useful way to think about other kinds of habit change'
ladythingamajig.co.uk illustration View larger picture
'Every hour spent sitting watching TV knocks almost 22 minutes off your life.' Illustration:ladythingamajig.co.uk
Are you sitting comfortably? Then get up, because sitting is killing you. Or that, at any rate, was the conclusion of two studies widely reported a few weeks back: one suggestedthat, after the age of 25, every hour spent sitting watching TV knocks almost 22 minutes off your life – twice the impact of one cigarette. The other found that the average adult spends 50-70% of the day sitting down, with the most sedentary among us at vastly greater risk of disease and early death. Across the world, I'm guessing, people saw this news and leapt from their chairs, determined to take the first of many bracing walks – before becoming distracted by something on TV and flopping absent-mindedly back down, like a dead-eyed crystal meth addict lured back to his destruction. Except with a sofa, instead of crystal meth. I'm aware this analogy may need some work, but I trust you see my point.
Fashionable solutions to the sitting epidemic, in the context of work, include standing desks (one of Donald Rumsfeld's favourite things, along with reckless military interventions) and treadmill desks (great, so long as you don't mind the sweat-flecked keyboard). But I solved the problem differently, by accident, while trying to solve another. As a feckless work-from-home type, I decided it was time to make sure I was sitting with good posture, so I forked out £500 for a widely recommended Norwegian ergonomic chair, the Håg Capisco. Its seat resembles a saddle, so instead of slouching, you perch. Or that's the idea; in reality, it's just rather uncomfortable. After 40 minutes, it's extremely uncomfortable – so I get up, stretch, go for a stroll, or squeeze out 30 push-ups, although technically I've never done the push-ups. Now I don't sit for too long, because it's simply no fun to do so. After a few weeks, I realised that something intriguing had happened: I'd switched my default state. Standing or strolling was now my automatic, baseline behaviour; sitting was something I actively "did".
This notion of adjusting your defaults turns out to be a surprisingly useful way to think about other kinds of habit change. It becomes easier to resist the siren call of the web and social media, for example, if you come to see "not being online" as the default state, and "being online" as the active, chosen one – something you sporadically choose to do, then stop doing. It's also the spirit behind the idea the productivity blogger Thanh Pham calls"clearing to neutral": the habit, after any activity, of clearing up the equipment involved – dirty pans, work files – so they're ready for next time. Gradually, tidiness becomes the default, mess the anomaly, and the good habit happens without thinking or effort. My latest experiment is a default bedtime of 10.30pm. I'm not sticking to it religiously, but that's not the point: it's what I revert to when there is no good reason to do otherwise.
This idea goes deeper: "adjusting your defaults" is one way that the meditation teacher Jon Kabat-Zinn defines the goal of mindfulness meditation. Being lost in thought is the default state for most of us; adjusting your defaults involves not ceasing to think, but rather making "present-moment awareness" the default, with thinking as the activity you choose to do when it's useful. He doesn't pretend this is easy. But it is a shift in perspective worth contemplating – preferably, of course, while standing up.

Tuesday, 10 January 2012

The cost of our habits


By Ardeshir Ommani

 

Altria Group is the leading cigarette maker in the United States. The stock of the company rose 20% in 2011's depressed markets and it's up 50% over the past two years, nearly four times the market's average gain. About two weeks ago, the stock of the company, which is the parent of Philip Morris USA and that of the Marlboro brand hit a 52-week high of $36.40.

The rise in its stock price is influenced by the company's stable cash flow and a dividend yield of 5.5%. At the time when money market rates are less than 0.5%, and the 10-year Treasury is 
yielding less than 2%, the stocks of Altria Group attracts all the attention of the investors who do not ask how many smokers would die this year because of addiction and succumbing to lung cancer. It is worth noting that on December 23, 2011, from Richmond, Virginia, Altria's operating companies launched "Citizens for Tobacco Rights", a nation-wide website to assist the tobacco companies in promoting lowering taxes on cigarette sales.

Although US cigarette sales have been in a severe long-term decline, to be exact, its shipments dropped by a third over the past 10 years, the industry has been able to offset the volume decline with increases in wholesale prices. Naturally after addicting a large segment of the youth around the world, the owners of Altria Corporation are led to raise the cost of their habits and suffering.

The companies have raised cigarette prices by nearly 35% over the past 10 years, even as smokers shouldered huge jumps in federal and state cigarette taxes. Altogether retail prices and additional taxes hiked the cost of a pack to $5.95. This was more than double the rise in overall consumer prices.

This shows that the high rates of profitability in addictive substances is the ideal method of exploiting not only the workers, but also the consumers. The change in the demographics of cigarette addicts has forced the industry to intensify the rate of exploitation of those who can least afford the habit in a long period of economic stress and high rates of unemployment.

The captains of the stock market seem unshaken. The stocks look rich based on their double-digit price per earning ratios. The high rates of profitability in the industry have led the management to implement the strategy of stock buybacks and huge stock awards for management compensation.

Altria is by far the biggest US cigarette maker in both market weight ($61 billion ) and revenue-wise (over $16 billion a year). A substantial share of the company profits are generated outside the US. Philip Morris International, a subsidiary of Altria, sells Philip Morris brand lineups in about 180 countries around the world.

In other words, the men, women and more frequently, elementary-aged children - often at the cost of their lives - are providing these gentlemen in New York and Chicago with lavish life-styles. (Looking at just a few of the advertisements in major corporate newspapers as the Financial Times, New York Times, The Telegraph, etc. directed at this wealthy 1%, we see a woman's handbag selling for $4,000).

In 2009, Altria purchased the smokeless-tobacco producer UST, which makes Copenhagen and Skoal brands at the cost of $11.7 billion. The reason Altria shouldered such a high cost price is that smokeless tobacco is a much-less regulated part of the worldwide cigarette market. Lack of regulations leaves the smokers at the mercy of the tobacco industry. Altria generates in an average $3.5 billion a year in cash flow, most of which ends in the investor's bank accounts in the form of dividends and interests and conspicuous consumption.

As a group, cigarette smokers have lower household incomes than non-smokers and are nearly twice as likely to be unemployed, says a financial officer of Morgan Stanley, a banking corporation. Studies have shown that in communities with higher economic status, its members send their children to better-financed public schools and private universities where environmental sciences and healthier life-styles are emphasized in the educational curriculum from early grade school through university level.

Anti-smoking campaigns partially financed by higher city and state budgets are more predominant on expensive billboards in these higher income communities.

On average a member of this lower economic class spends more than $2,000 annually, smoking a pack a day, the amount that could be allocated towards the present and future sustenance. Smokers, in their attempts to halt casting a large amount of money to the rich, many have traded down to either cheaper cigarettes or bulk tobacco for rolling their own cigarettes.

For this reason, shipments of roll-your-own and pipe tobacco jumped 30% in the first half of 2011. In the brave new world, particularly the Facebook generation age 21 through 29 is no longer fascinated with that rugged cowboy who was for many decades the symbol of Marlboro.

Alongside Altria in the tobacco market stand such giants as Reynolds American, maker of Camel and Pall Mall as well as Natural Spirit brands selling the ugly and more hazardous chewing tobacco brands. To entice new smokers or keep the old ones in the loop, the cigarette companies constantly hatch out new names with new packets. Recently, Philip Morris USA came up with what it calls the "Marlboro Leadership Program" which puts a price cap on what the retailers can charge for a pack of Marlboro in return for promotional incentives, such as a free pack for every carton sold.

While in the US, after years of public pressure, the federal and state governments have imposed some restrictions on advertising and marketing tobacco products, the same companies in the markets of the developing countries promote and glamorize smoking among school children, going so far as to distribute free packs of cigarettes along the pathways leading to schools, the way they did just a few decades ago in the run-down parts of the big cities and the depressed small towns across the US.

Also, the ruling classes of the countries whose economies are dependent on the US and its partners benefit from such relations through providing lucrative markets for the tobacco products of the major international cigarette producers.

It is telling that the gains posted by these tobacco companies in 2011 was skyrocketing when few other stocks were thriving last year. A group of mutual fund managers who tried to avoid negative performance by the end of the year resorted to placing the shares of several tobacco firms among their top holdings.

Gains of more than 20% among the addiction enablers helped these funds outperform their rivals and attracted the moderate savings and the retirement funds of the employed and retired working class. Such is the political economy of the habit-forming industry, addiction of the oppressed and higher rates of profitability.

Ardeshir Ommani is a writer on issues of war, peace, US foreign policy and economic issues. He has two Masters Degrees in the fields of Political Economy and Mathematics Education.