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經(jīng)濟學人:聰明不在 Not so smart now

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Books and Arts; Book Review;Human decision-making; Not so smart now;

文藝;書評;人類的決策;聰明不在;

Thinking Fast and Slow, by Daniel Kahneman.

《思考,快與慢》丹尼爾·卡尼曼著。

Towards the end of “Thinking, Fast and Slow”, Daniel Kahneman laments that he and his late collaborator, Amos Tversky, are often credited with showing that humans make “irrational” choices. That term is too strong, he says, to describe the variety of mental mishaps to which people systematically fall prey. Readers of his book may disagree. Mr Kahneman, an Israeli-American psychologist and Nobel economics laureate, has delivered a full catalogue of the biases, shortcuts and cognitive illusions to which our species regularly succumbs. In doing so he makes it plain that Homo economicus—the rational model of human behaviour beloved of economists—is as fantastical as a unicorn.

在《思考:快與慢》一書的結(jié)尾之處,丹尼爾卡內(nèi)曼說對人們的一些贊譽感到悲痛,人們贊賞他和他已故的合作者阿莫斯特沃斯基發(fā)現(xiàn)了人類做“無理性決定”,他說,用這個說法來形容“人們可能受到的各種方的面精神問題的困擾太嚴重了”。這本書的讀者也許不贊同這個說法。卡內(nèi)曼擁有以色列和美國雙重國籍,心理學家,諾貝爾經(jīng)濟學獎獲得者,他將人類通常會有的偏見,心理捷徑,和認知幻象進行了系統(tǒng)全面的分類并清晰的闡釋了新鮮的“經(jīng)濟人”的概念(Homo economicus),這是經(jīng)濟學家所鐘愛的人類行為的理性分類。

In one experiment described by Mr Kahneman, participants asked to imagine that they have been given 50 pound behave differently depending on whether they are then told they can “keep” 20 pound or must “l(fā)ose” 30 pound—though the outcomes are identical. He also shows that it is more threatening to say that a disease kills “1,286 in every 10,000 people”, than to say it kills “24.14% of the population”, even though the second mention is twice as deadly. Vivid language often overrides basic arithmetic.

卡內(nèi)曼描述了一個實驗:要求實驗參與者想象他們每人得到50英鎊,盡管結(jié)果一樣—都被告知他們只能留下20鎊,而必須要損失30鎊,但他們每個人表現(xiàn)卻大不相同。卡內(nèi)曼還告訴我們,如果說一種疾病使每10000人中有1286人死亡,或者表述為它使占人口總數(shù)的24.14%的人死亡,盡管后者的死亡人數(shù)是前者的兩倍,但前者更有震懾力。形象生動的語言比簡單的數(shù)字更為感染力。

Some findings are downright peculiar. Experimental subjects who have been “primed” to think of money, perhaps by seeing a picture of dollar bills, will act more selfishly. So if someone nearby drops some pencils, these subjects will pick up fewer than their non-primed counterparts. Even obliquely suggesting the concept of old age will inspire people to walk more slowly—though feeling elderly never crossed their mind, they will later report.

有些實驗結(jié)果十分奇怪。那些在看到美元的圖像,更容易想到錢的人的實驗參與者通常會表現(xiàn)得更為自私。如果坐在他們身旁的人有人掉了鉛筆,相比較那些沒那么容想到錢的人,他們肯彎腰撿起筆的幾率要大大降低。這甚至間接地暗示:想到老年的意象會使人們走路速度放緩—盡管他們自己從沒有老年的感覺,這些結(jié)論稍后將后發(fā)布。

After all this the human brain looks less like a model of rationality and more like a giddy teenager: flighty, easily distracted and lacking in self-awareness. Yet this book is not a counsel of despair. Its awkward title refers to Mr Kahneman's two-tier model of cognition: “System 1” is quick, intuitive and responsible for the quirks and mistakes described above (and many others). “System 2”, by contrast, is slow, deliberative and less prone to error. System 2 kicks in when we are faced with particularly complex problems, but much of the time it is all too happy to let the impulsive System 1 get its way. (Readers may be reminded of Freud's “id” and “superego”, though Mr Kahneman never mentions this particular intellectual ancestor.)

最后,作者得出結(jié)論,與其說人類的大腦是理性的集合,還不如說它更像一個輕浮的少年:反復(fù)無常,容易分神,缺少自覺意識。當然這本書不是人們悲觀的忠告。書的標題有些拗口,但它表明了卡內(nèi)曼'對認知的雙層分類模型:“系統(tǒng)一,快速,受直覺引導(dǎo),易犯上述的錯誤。相比之下,系統(tǒng)二則緩慢,慎重思考,不易犯錯誤。只有當我們面臨著復(fù)雜的問題時,系統(tǒng)二才會啟動,更多的時候,是讓受直覺影響的系統(tǒng)一來替我們做決定。(讀者可能會想到弗洛伊德的“本我”“超我”,但卡內(nèi)曼在書中壓根沒有提這位貢獻卓著的前人)

What, then, is System 1 good for? Rather a lot, it turns out. In a world that often demands swift judgment and rapid decision-making (fight or flight?), a creature who solely relied on deliberative thinking wouldn't last long. Moreover, System 1 generally works well. As Mr Kahneman says, “most of our judgments and actions are appropriate most of the time”. He urges readers to counteract what he considers to be mistakes of System 1 thinking, such as the “l(fā)oss aversion” that deters people from accepting favourable gambles (such as a 50-50 chance to win 200 dollar or lose 100 dollar). He also recommends checking the performance of an investment portfolio no more than once a quarter, to limit needless anguish over short-term fluctuations and the “useless churning” of shares.

那么,系統(tǒng)一適合做什么呢?答案是:很多。在這個世界里,我們常常需要迅速做出判斷,并快速做出決定(開戰(zhàn)與否?)一個人不能只是依靠深思熟慮,這樣是不行的。并且,系統(tǒng)一通常可以很好的運行。正如卡內(nèi)曼所說:“我們大部分的判斷和決策通常都很合理”他建議讀者自覺避免系統(tǒng)一思考方式會犯的錯誤,例如“討厭損失”會讓人們不愿接受有利可圖的打賭(比如,有一半對一半的機會來贏200美元或者損失100美元)他也強烈建議我們每次在觀察證券投資的行情時考慮的時間不要超過15分鐘,這樣會減少我們對短期內(nèi)股價的浮動和調(diào)整不必要的擔心。

Mr Kahneman does not dwell on the possible evolutionary origins of our cognitive biases, nor does he devote much time to considering why some people seem naturally better at avoiding error than others. Still this book, his first for a non-specialist audience, is a profound one. As Copernicus removed the Earth from the centre of the universe and Darwin knocked humans off their biological perch, Mr Kahneman has shown that we are not the paragons of reason we assume ourselves to be. Often hailed as the father of behavioural economics (with Tversky as co-parent), his work has influenced a range of disciplines and has even inspired some policy.

卡內(nèi)曼并沒有詳述我們認知偏見的進化源頭,也沒有花太多筆墨解釋為什么有些人天生就比其他人善于規(guī)避錯誤。但他的這本書作為給大眾的普及型讀物是十分出色。正如哥白尼提出了地球是宇宙的中心,達爾文指出人類不是萬物之靈,卡內(nèi)曼也展示了我們?nèi)祟惒]有自己想象的那樣充滿理性的智慧。卡內(nèi)曼被人們稱為行為經(jīng)濟學之父(和特沃斯基并稱),他的理論影響了許多學科,甚至給一些政策的制定提供了參考。

But the true consequences of his findings are only starting to emerge. When he presents the poor victims of his experiments with conclusive proof of their errors, the typical reaction is not a chastened pledge to shape up, but confused silence, followed by business as usual. No one likes to be told he is wrong.

基于他的發(fā)現(xiàn),其真正結(jié)論現(xiàn)在才開始顯現(xiàn)出來。當他拿出確鑿的證據(jù)給可憐的實驗者們看,來證明他們的錯誤時,人們明顯的反應(yīng)不是發(fā)誓改正這些錯誤,而是非常困惑的保持了沉默,緊接著,一切又回歸原樣。沒有人喜歡別人告訴自己做錯了。

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