Think Again: The Power of Knowing What You Don't Know by Adam Grant (best e book reader for android txt) 📗

with less than 14 percent. Based on her trajectory and momentum, it’s not crazy to imagine that with a few more weeks, she could have won.

Great thinkers don’t harbor doubts because they’re impostors. They maintain doubts because they know we’re all partially blind and they’re committed to improving their sight. They don’t boast about how much they know; they marvel at how little they understand. They’re aware that each answer raises new questions, and the quest for knowledge is never finished. A mark of lifelong learners is recognizing that they can learn something from everyone they meet.

Arrogance leaves us blind to our weaknesses. Humility is a reflective lens: it helps us see them clearly. Confident humility is a corrective lens: it enables us to overcome those weaknesses.

CHAPTER 3 The Joy of Being Wrong The Thrill of Not Believing Everything You Think

I have a degree from Harvard. Whenever I’m wrong, the world makes a little less sense.

—Dr. Frasier Crane, played by Kelsey Grammer

In the fall of 1959, a prominent psychologist welcomed new participants into a wildly unethical study. He had handpicked a group of Harvard sophomores to join a series of experiments that would run through the rest of their time in college. The students volunteered to spend a couple of hours a week contributing to knowledge about how personality develops and how psychological problems can be solved. They had no idea that they were actually signing up to have their beliefs attacked.

The researcher, Henry Murray, had originally trained as a physician and biochemist. After becoming a distinguished psychologist, he was disillusioned that his field paid little attention to how people navigate difficult interactions, so he decided to create them in his own lab. He gave students a month to write out their personal philosophy of life, including their core values and guiding principles. When they showed up to submit their work, they were paired with another student who had done the same exercise. They would have a day or two to read each other’s philosophies, and then they would be filmed debating them. The experience would be much more intense than they anticipated.

Murray modeled the study on psychological assessments he had developed for spies in World War II. As a lieutenant colonel, Murray had been recruited to vet potential agents for the Office of Strategic Services, the precursor to the CIA. To gauge how candidates would handle pressure, he sent them down to a basement to be interrogated with a bright light shining in their faces. The examiner would wait for an inconsistency in their accounts to pop up and then scream, “You’re a liar!” Some candidates quit on the spot; others were reduced to tears. Those who withstood the onslaught got the gig.

Now Murray was ready for a more systematic study of reactions to stress. He had carefully screened students to create a sample that included a wide range of personalities and mental health profiles. He gave them code names based on their character traits, including Drill, Quartz, Locust, Hinge, and Lawful—more on him later.

When students arrived for the debate, they discovered that their sparring partner was not a peer but a law student. What they didn’t know was that the law student was in cahoots with the research team: his task was to spend eighteen minutes launching an aggressive assault on their worldviews. Murray called it a “stressful interpersonal disputation,” having directed the law student to make the participants angry and anxious with a “mode of attack” that was “vehement, sweeping, and personally abusive.” The poor students sweated and shouted as they struggled to defend their ideals.

The pain didn’t stop there. In the weeks that followed, the students were invited back to the lab to discuss the films of their own interactions. They watched themselves grimacing and stringing together incoherent sentences. All in all, they spent about eight hours reliving those humiliating eighteen minutes. A quarter century later, when the participants reflected on the experience, it was clear that many had found it agonizing. Drill described feeling “unabating rage.” Locust recalled his bewilderment, anger, chagrin, and discomfort. “They have deceived me, telling me there was going to be a discussion, when in fact there was an attack,” he wrote. “How could they have done this to me; what is the point of this?”

Other participants had a strikingly different response: they actually seemed to get a kick out of being forced to rethink their beliefs. “Some may have found the experience mildly discomforting, in that their cherished (and in my case, at least, sophomoric) philosophies were challenged in an aggressive manner,” one participant remembers. “But it was hardly an experience that would blight one for a week, let alone a life.” Another described the whole series of events as “highly agreeable.” A third went so far as to call it “fun.”

Ever since I first read about the participants who reacted enthusiastically, I’ve been fascinated by what made them tick. How did they manage to enjoy the experience of having their beliefs eviscerated—and how can the rest of us learn to do the same?

Since the records of the study are still sealed and the vast majority of the participants haven’t revealed their identities, I did the next best thing: I went searching for people like them. I found a Nobel Prize–winning scientist and two of the world’s top election forecasters. They aren’t just comfortable being wrong; they actually seem to be thrilled by it. I think they can teach us something about how to be more graceful and accepting in moments when we discover that our beliefs might not be true. The goal is not to be wrong more often. It’s to recognize that we’re all wrong more often than we’d like to admit, and the more we deny it, the deeper the hole we dig for ourselves.

THE DICTATOR POLICING YOUR THOUGHTS

When our son was five, he was excited to learn that his uncle