Can You Trust Your Gut Feeling?

In life, we sometimes make critical and trivial decisions based on our intuition. But how can we be sure our lack of deliberation serves our interests? Are we better off without a lengthy thought-process? Shoot from the hip more often? In ‘Blink: The Power of Thinking Without Thinking,’ Malcolm Gladwell explores these and other questions, providing insights on the quality, or lack thereof, of these brief yet critical and often trivial decisions.

At its core, Blink is about intuitive decision-making. Gladwell explores a plethora of situations where we have limited information yet our decisions formed based on those thin slices of data will often lead to accurate or beneficial outcomes. Therefore, decisions made very quickly can be every bit as good as decisions made cautiously and after long deliberation. 

To illustrate his concept, he tells the story of Paul Van Riper, a retired Marine Corps general known for his unconventional strategies. Van Riper became the leading figure during the Millennium Challenge 2002 military exercise, which was designed to explore critical warfighting challenges at the operational level of war that will confront United States joint military forces after 2010. Van Riper oversaw the hostile forces during the exercise. Instead of following established military protocol, he deliberately chose to rely on his intuition, experience, and simple but effective strategies. In contrast, his opponent chose to follow established military strategies, data-heavy analytics, and to rely on technology. Van Riper communicated with his team using basic methods like motorcycle couriers and coded signals, bypassing his opponent’s forces’ sophisticated surveillance tools. His quick, decisive actions—guided by gut instincts rather than exhaustive deliberation—allowed him to exploit his opponent’s forces’ rigidity and outmaneuver them, achieving unexpected victories in the early stages of the exercise. Gladwell highlights the paralyzing effects of over-analyzing, deliberation, and adherence to military hierarchy. Van Riper leveraged a decentralized command structure allowing his forces to act autonomously when his opponent expected coordination. However, Gladwell also cautions the reader to exclusively rely on intuition, but rather make context and skill-based decisions. Van Riper leveraged a combination of experience, skill and bravado to achieve his results. Therefore, context and skill-set of the decision-maker determine the speed at which a decision can be made.

And this contradiction is my main problem with Blink. By and large, it’s a book that builds a case for trusting your gut and making rapid decisions. On the other hand, Gladwell cautions against making rapid decisions depending on the context and the decision-maker. But, how can we refine our intuition to mitigate possible failure? How can we better identify context when thin-slicing advocates against analysis? And, when can we be sure we are sufficiently competent to be the decision-maker for the situation-at-hand rather than merely supremely confident? Blink leaves these questions largely unanswered. Gladwell oversimplifies the complexity around our cognitive abilities and the psychological depths of our biases to an extent that it contradicts him. Personally, I would have preferred fewer stories with more depth and explanation. In addition, I would have preferred a clearer structure outlining intuitive decision-making, long deliberation, and an overview of potential biases that prevent or support either.  

I read Blink in parallel to Talking To Strangers, which helped to see the broader context of Gladwell’s thinking when he wrote these books. The latter struck me as more developed, thought-out, and polished. The former reads more like a raw compendium of psychological theories applied to real life stories. This density of everything makes it a formidable base for further idea exploration, but altogether it seemed capricious to ask the reader to switch context time and again. For example on the importance of contempt, he introduces the concept of the Four Horsemen of Marriage as theorized by American psychologist John M. Gottman. In other publications, Gladwell would offer a basic understanding of the concept of discussion before diving into a specific element of it, but in Blink, he rarely brings along the reader before moving on to the next concept. Gottman’s theory embraced criticism, defensiveness, contempt, and stonewalling as the most destructive and biggest predictors of divorce and separation. 

Would I recommend it? If you can get a copy for under $10, I’d recommend it. Any other price exposes Blink to other publications, e.g. Think Again by Adam Grant, which is more recent, clear and more comprehensive. 

Embrace The Joy Of Being Wrong

Questioning our beliefs and value systems is hard, but regularly revisiting, reimagining, and reconsidering our established patterns, protocols, and perspectives may help us understand why we do what we do and why it is so important to us that we do it. To think again means to retain an open mind and invite opportunities to grow. 


Think Again surprised me with an incredibly clean writing style. With it, Adam Grant truly demonstrates rethinking in practice and how it makes the reading experience so much more captivating. Think Again is partitioned into individual, interpersonal, and collective rethinking. Among the many intriguing ideas in this book, his ideas around “modes” stand out. In essence, the author believes, we are all subject to four modes that govern or at least influence our actions. We are either preachers, politicians, prosecutors, or scientists. Sometimes we will find ourselves channeling a combination of different modes for no good reason other than to make a point. In the view of the author, however, we have an opportunity to grow if we keep the preacher, politician, and prosecutor in us at bay and leverage our inner scientists to test hypotheses, seek evidence, and revise our convictions. 

On its face, Think Again states the obvious. But I can’t remember a recent book that had a greater impact on my own modus operandi. As I write these lines, I can’t help but think about my protocol or approach to book reviews, social media, and blogging. How do I read books? What are my lessons? And am I carrying each lesson forward? What happens to my notes? Is this blog an excuse for taking fewer notes? Or engage in less reflection of the content? Grant acknowledges a state of paralysis or feelings of discomfort may be a side-effect of rethinking and unlearning. These feelings can quickly become unsettling and depressing. While he advocates for a metrics-based method to mitigate paralysis, basically measuring everything like a scientist would and comparing the before and after, we are not scientists in our daily, real lives – at least most of us. Moreover, we are fallible humans. Therefore his advice to simply break down processes, measure their components, and embrace the uncertainty that arises from rethinking isn’t convincing enough because it places us at the hands of discipline, for those of us who can summon it, or the subject of our whims, for those who can’t. 

This book will find a permanent home on my desk within reach. Even if it only serves as a reminder that our established protocols and patterns sometimes need adjustment or justification.

A Nudge Too Far

The premise for our decisions is often influenced by imperfect information. This leads us to make poor decisions. Yet even when we have access to perfect information, we tend to make poor decisions due to our reliance on mental shortcuts, false believes, and the influence of social interactions. Nudge, written by Richard Thaler and Cass Sunstein in 2008, attempts to improve our decisions about health, wealth, and happiness. [Note: a newer, final edition was published in 2021.]


This book centers around the concept of nudges, behavioral psychology and economics. Nudges are small, simple changes to the environment or choices presented to people to influence their decision without undermining their freedom of choice. In the words of Thaler and Sunstein:

“A nudge is any aspect of the choice architecture that alters people’s behavior in a predictable way without forbidding any options or significantly changing their economic incentives. To count as a mere nudge, the intervention must be easy and cheap to avoid. Nudges are not mandates. Putting fruit at eye level counts as a nudge. Banning junk food does not.”

Effective “nudges” are the result of what Thaler calls “choice architectures”: Instances in which people actively design menus, store layouts and other environments in which other people make decisions, such that design attributes “nudge” users’ decisions in certain directions. Free choice doesn’t necessarily lead to good decisions, according to Thaler, especially in cases with too many options. For example, in one large company’s health insurance package, employees were offered 48 possible plans, which led many to choose plans which were financially worse for them than the default plan. The book continues with a wealth of examples applicable to a plethora of social transactions. 

Thaler’s premise for choice architecture is the concept of liberal paternalism. In other words, private and public institutions are allowed and encouraged to affect citizen’s behavior while also respecting freedom of choice and the outcome of choice. There are obvious drawbacks to this concept namely lack of clear boundaries, distributive injustice, and to an extreme extend it poses an insult to (human) autonomy. 

In conclusion, I could have had the same learning experience by limiting my time to the first five chapters of part one and the last four chapters of part five of this book. Part two to four aren’t really new information but examples and justifications for their theory of libertarian paternalism and choice architecture. I recommend these parts for quick access to a specific situation for they can be consumed standalone out of context. For a casual drive or background listen, I found the Freakonomics episode on Nudging to be entertaining.

Why We Mourn For Strangers

The death of Matthew Perry made me reflect on my emotional response to a stranger’s passing. I found intriguing research that explores the psychological concept of parasocial relationships and cybermourning to help me understand why I experience a sensation of loss when an entertainer’s final curtain is lowered. 

tl;dr
Using thematic analysis, the researcher studied 1,299 condolences posted on the obituary website Legacy.com to come up with themes that opened the window to cybermourning and parasocial relationships on the night worldly-famous comedian and actor Robin Williams hanged himself, August, 11, 2014. In addition to the themes that emerged, loss, appreciation and celebration, the study revealed that a majority of cybermourners had developed a deep parasocial relationship with Williams and viewed him as more than a comedian. They saw him as a close friend or relative who had died. The deeply emotional posts outnumbered two to one the posts from cybermourners whose condolences were respectful, short and generic. Fans also shared intimate life struggles associated with drug and alcohol abuse and mental illness with their virtual “close” friend Williams who was also struggling with the same demons. This paper discusses cybermourning, parasocial relationships and the pros and cons of such online relationships.

Make sure to read the full paper titled More than a Comedian: Exploring Cybermourning and Parasocial Relationships the Night Hollywood Star Robin Williams Died by Kim Smith at https://papers.ssrn.com/sol3/papers.cfm?abstract_id=3078704


On October 28, 2023 news broke about the passing of television actor and “Friends” star Matthew Perry. The Hollywood Reporter described his passing feels like “when a Beatle dies”. Perry struggled with alcoholism his entire career and he was outspoken about mental health. I can’t remember when I first watched the show Friends. When I watched it, I never reached a level of binge-watching episode after episode. Yet the writers delivered a storyline so universally applicable that we, as the audience, really bought into a group of friends just trying to grow up and find their place in this ever-expanding world. It was my story. It was your story. It was our story. 

Perry’s passing reminded me of the deaths of other celebrities: Steve Jobs, Anthony Bourdain, Chester Bennington, Sean Connery, Paul Walker, Carrie Fisher, Kirstie Alley, Betty White, and many more. But perhaps most notable among them is Robin Williams. The paper starts by explaining the concept of cybermourning as a process to take grief to social media and immortalize it in cyberspace. Facebook will become a place where more deceased than alive profiles make up their account statistics. Websites like legacy.com offer a last farewell that can be revisited at all times. It is a collective experience as others are allowed to share their condolences. The concept of our human response to death itself is complex. Mankind has always mourned the passing of one of us. Mourning can be described as an elevated emotional grief induced by the outside event of the passing of a loved one. It does help to reunite those left behind, but it also serves as a healing period. On the other hand, parasocial relationships are a concept almost entirely tied to the onset of audiovisual communication technology, e.g. cinema, television, and streaming. It describes the identification of the viewer with the portrayed character. People seek out similarities, similar behaviors, and other personality traits. In extreme cases, people want to be that person (even when they know it is a fictional character that only exists in a Hollywood storyline). The internet and relentless news coverage impact the intensity of a parasocial relationship. 

Against this backdrop, the author designed two research questions to study the public’s emotional response when actor Robin Williams died. 

  1. What themes explain how cybermourners mourned the night Williams died?
  2. What happened to cybermourners who developed parasocial relationships with Williams?

The research reviewed 1,299 responses posted to the obituary page of Robin Williams on legacy.com. His page continues to receive postings to this day. They identified three themes among the posts: loss, appreciation, and celebration. Most strikingly, they found people had developed a near-intimate relationship with Robin Williams because of the shared emotional struggles, alcoholism, and humor that get us through the day. The internet’s permanent access and appearance of a “personal space” that lives on our computers or in our phones lowered inhibitions to share fears, secret desires, and vulnerable emotions associated with the career of Robin Williams.  

Early psychological research suggested these types of parasocial relationships are linked to fears, isolation, and diminished social experiences. More recent research, however, found that parasocial relationships, and their natural end, may invoke cathartic effects that help people to develop a better understanding of themselves and the world around them. Cybermourning can provide a therapeutic relief that is shared by thousands or millions of others online. Therefore it can neutralize the experience of grief and sadness that commonly occur with learning about someone’s death. Lastly, it can raise awareness of the universal human struggle that we all experience – from addiction to mental health. 

Matthew Perry playing Chandler on Friends helped millions of non-English speakers to learn English. The show introduced everyday cultural norms, although exaggerated, to an audience unfamiliar with American customs and traditions. This helped shape the social fabric of the United States. Anyone lucky to watch Friends during their late teenage years may look back fondly on the curiosity that surrounded social experiences, your first relationship, your first disagreement, your first job loss, your first financial struggle, and all these other experiences that we all universally endure and overcome. 

Perhaps learning about Chandler’s passing made me reflect on my mortality and how fleeting this experience that we call life really is (loss). It is a stark reminder of the importance of healthy relationships, compassion, and compromise (appreciation) – but really that these things are worth working for because they are so rare and the cast of Friends made us whole showing us that (celebration).   

Can Elon Musk Turn “X” Into Humanity’s Collective Consciousness? 

What is the end goal of “X” formerly known as Twitter? A recent article about a cryptic tweet by Elon Musk tries to make a case for a platform that centralizes mankind’s shared cultural beliefs and values, and, the authors argue that it will not be “X”. 

tl;dr
On August 18th, 2023, a thought-provoking tweet by the visionary entrepreneur, Elon Musk – owner of “X” (formerly known as Twitter), set the stage for public contemplation and attention. That tweet forms the basis of this article which examines the captivating ideas that have sprung from that fateful Friday tweet.

Make sure to read the full article titled Does X Truly Represent Humanity’s Collective Consciousness? by Obinnaya Agbo, Dara Ita, and Temitope Akinsanmi at https://papers.ssrn.com/sol3/papers.cfm?abstract_id=4558476

Overview

The authors focus the article on a post by Elon Musk that reads: “𝕏 as humanity’s collective consciousness”. They start defining the term humanity’s collective consciousness with a historical review of the works of French sociologist Emile Durkheim and Swiss psychiatrist and psychoanalyst Carl Jung. Those works responded to industrialization, which influenced contemporary viewpoints and connected collective consciousness to labor. The authors define it as “shared beliefs, values, attitudes, ideas, and knowledge that exist within a particular group or society. It is the sum of an individual’s thoughts, emotions, and experiences of people within a group, which combine to create a common understanding of the world, social norms, and cultural identity. It is also the idea that individuals within a society are not only influenced by their own thoughts and experiences but also by broader cultural and societal trends.” The authors continue to review a possible motive for Elon Musk. They refer to the name change earlier this year from Twitter to “X, the everything app”. Elon Musk defended the decision by providing the scope planned for “X”. He stated Twitter was a means for bidirectional communication in 140 characters or less – and nothing more. “X” on the other hand allows different types of content, at varying levels of length, and it plans to allow users “to conduct your entire financial world” on “X”, implying similar features as WeChat. The authors interpret Elon Musk’s statements as “X” becoming a mirror for the world’s thoughts, believes and values at any given point in time. The authors continue to review comments and reactions from users concluding humanity’s collective consciousness must be free from censorship and oppression. Moreover, it requires digitization of human content, which in and of itself is a challenge considering the influence of artificial intelligence over human beliefs and values. This leads the authors to explore spiritual and religious motives asking “Does Elon Musk intend X to play the role of God”? They then ask the true question “Can X achieve to truly influence cultural norms and traditions” but conclude it to be a mere means to an end of humanity’s collective consciousness.       

Evaluation

At first glance, this article is missing a crucial comparison to other platforms. The elephant in the room is, of course, Facebook with more than 3 billion monthly active users. WhatsApp is believed to be used by more than 2.7 billion monthly active users. And Instagram is home to approximately 1.35 billion users. This makes their owner and operator, Meta Platforms, the host for more than 7 billion users (assuming the unlikely scenario that each platform has unique users). “X” by contrast is host to around 500 million monthly active users. Any exploration that concerns a social network or platform could become or aims to be humanity’s collective consciousness must draw a comparison.

The authors do conduct a historical comparison between “X’s” role in shaping social movements, revolutions, and cultural shifts and the Enlightenment Era and the Civil Rights Movement. They correctly identify modern communication as being more fluid and impacted by dynamic technologies allowing users to form collective identities based on shared interests, beliefs, or experiences. Arguably, the Enlightenment era and the Civil Rights Movement were driven by a few, select groups. In contrast, modern movements experience crossover identities supporting movements across the globe and independent of cultural identity as demonstrated in the Arab Spring of 2011, the Gezi Park Protests of 2013, or Black Lives Matter. It can be interpreted that humanity’s collective consciousness is indeed influenced by social networks, but the critical miss, again, is the direct connection to “X”. Twitter did assume an influential role during the aforementioned movements. But would they have played out the way they did – soley on Twitter – without Facebook, WhatsApp, and other social networks?  

The authors make a point about “X’s” real-time relevance arguing information spreads on “X” like wildfire often breaking news stories before traditional media outlets. However, the changes to the “X” recommendation algorithm, the introduction of paid premium subscriptions, and some controversial reinstatements of accounts that were found to spread misinformation and hate speech have made “X” bleed critical users, specifically journalists, reporters, and media enthusiasts. 

Lastly, the authors conclude that “X” has evolved from a microblogging platform to an everything app. They state it has become a central place for humanity’s collective consciousness. Nothing could be further from the truth. To date, “X” has yet to introduce products and features to manage finances, search the internet, plan and book travel or simply maintain uptime and mitigate bugs. Users can’t buy products on “X” nor manage their health, public service, and utilities. WeChat offers these products and features and it doesn’t make a claim to be humanity’s collective consciousness.

Outlook

A far more interesting question around social networks and collective consciousness is the impact of generative artificial intelligence on humanity. While the authors of this article believed a (single) social network could become humanity’s collective consciousness, it is more likely that the compounding effect of information created and curated by algorithms is already becoming if not overriding humanity’s collective consciousness. Will it reach a point, at which machine intelligence will become self-aware, independent of its human creators, and actively influence humanity’s collective consciousness to achieve (technological) singularity