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

Epilogue

“What I believe” is a process rather than a finality.

—Emma Goldman

When reading fiction, my favorite part has always been the conclusion. As long as I can remember, whether I was devouring sci-fi like Ender’s Game or mystery like The Westing Game, the twist at the end wasn’t just the highlight of the story. It transformed the story, making me rethink everything I’d read before.

In writing about ideas, though, I’ve never liked conclusions. Can’t the final chapter just serve as the end? It’s a book, not a book report. If I had something else worth saying, I would’ve already said it.*

What bothers me most about a conclusion is the finality. If a topic is important enough to deserve an entire book, it shouldn’t end. It should be open-ended.

That’s an inherent challenge for Think Again. I don’t want the conclusion to bring closure. I want my thinking to keep evolving. To symbolize that openness, I decided to make the epilogue a blank page. Literally.

My challenge network unanimously rejected that concept. Two of my most insightful students convinced me that although it might represent an endpoint for me as a writer, it’s a starting point for you as a reader—a springboard to new thoughts and a bridge to new conversations. Then they proposed a way to honor the spirit of the book: I could take a cue from Ron Berger’s classroom and show some of my rethinking of the conclusion from one draft to the next.

I loved the idea.* For a book about rethinking, it seemed delightfully meta. Like the Seinfeld coffee table book about coffee tables—or the time when Ryan Gosling wore a shirt with a photo of Macaulay Culkin, and Macaulay Culkin one-upped him by wearing a shirt with a picture of Ryan Gosling wearing that shirt.*

The conclusion seemed like the perfect place to show a few key moments of rethinking, but I still didn’t know what to cover. I went back to my challenge network, and they suggested one more way to synthesize key themes and provide an update on what I’m rethinking right now.

The first thing that came to mind was a moment in the fact-checking process, when I learned that scientists have revised their thinking about the purported plumage of the tyrannosaurus family. If you were picturing a feathered T. rex in chapter 1, so was I, but the current consensus is that a typical T. rex was covered mostly in scales. If you’re devastated by that update, please flip to the index and look up joy of being wrong, the. Actually, I have some good news: there’s another tyrannosaur, the yutyrannus, that scientists believe was covered in vibrant feathers to stay cool.*

Lately, I’ve been thinking again about how rethinking happens. For thousands of years, much of the rethinking that people did unfolded invisibly in groups over time. Before the printing press, a great deal of knowledge was transmitted orally. Human history was one long game of telephone, where each sender would remember and convey information differently, and each receiver would have no way of knowing how the story had changed. By the time an idea traveled across a land, it could be completely reimagined without anyone’s being aware of it. As more information began to be recorded in books and then newspapers, we could begin to track the different ways in which knowledge and beliefs evolved. Today, although we can see every revision made in Wikipedia, the individuals making the changes often wind up in edit wars, refusing to concede that others were right or that they were wrong. Codifying knowledge might help us track it, but it doesn’t necessarily lead us to open our minds.

Many great thinkers have argued that rethinking is a task for each generation, not each person—even in science. As the eminent physicist Max Planck put it, “A new scientific truth does not triumph by convincing its opponents and making them see the light, but rather because its opponents eventually die.” From this perspective, generations are replaced faster than people change their views.

I no longer believe that has to be the case. We all have the capacity to think again—we just don’t use it often enough, because we don’t think like scientists often enough.

The scientific method can be traced back several millennia, at least as far back as Aristotle and the ancient Greeks. I was surprised to learn, then, that the word scientist is relatively new: it wasn’t coined until 1833. For centuries, there was no general term for people whose profession was to discover knowledge through developing hypotheses, designing experiments, and collecting data. I hope we don’t wait that long to recognize that this way of thinking applies to every line of work—and any walk of life.

Even as this book goes to press, I’m still rethinking. In making the case for thinking like a scientist, something has been nagging at me. I wonder if I’ve devoted too little attention to the situations in which it’s productive to preach, prosecute, and politick. When it comes to rethinking our own views, the weight of the evidence favors the scientist mode as giving us the best odds.* But the ideal mode is less clear cut when it comes to opening other people’s minds. I tried to capture the nuances in the value of each approach, exploring how preaching can be effective in debates with people who are receptive to our viewpoint or aren’t invested in the issue; prosecuting can get through to audiences who aren’t determined to be in control; and simplicity can persuade our own political tribe. But even after reviewing these data points, I still wasn’t sure whether I’d done enough to qualify my argument.

Then the coronavirus pandemic happened, and I became curious about how leaders communicate during crisis. How do they give people a sense of security in the present and hope for the future? Preaching the