Guest Post At Mindful Construct: “3 Things The Personal Development Critics Got Wrong”
I've published a guest post at Melissa Karnaze's blog Mindful Construct called "3 Things The Personal Development Critics Got Wrong." It mainly deals with critics' arguments against personal development's ethic of taking responsibility for your circumstances, including the claims that this ethic encourages selfishness and self-blame.
I think this article will be a useful summary for people who have recently discovered my work at this blog. I think you'll also appreciate Melissa's articles, which take an approach to personal development that's rooted in cognitive science and psychology. Enjoy!
The Responsibility Ethic, Part 5: The Politics of Responsibility
This is the final installment in my series on what I've been calling the "responsibility ethic" in personal development -- the notion that it's best to see ourselves as responsible for our life circumstances, as opposed to seeing our situation as the product of chance or forces beyond our control.
Today, I'll address an argument often made by critics of personal growth that has to do with the relationship between the responsibility ethic and politics. This is a complicated argument, but I think it's an important one, so bear with me as I flesh it out a little.
Is The Responsibility Ethic Anti-Political?
The critics argue that, if I believe I'm responsible for my circumstances, I am unlikely to participate in politics -- to vote, protest, debate issues with others, and so on. In other words, if I think I hold the power to change my life situation, I won't see any need to use the political process to improve my circumstances.
Say, for instance, that I run a business, and a tax imposed by the city is hurting my bottom line. If I believe I have full control over my destiny, I won't see any reason to lobby the city government to reduce the tax. After all, because I have the power to fix the situation, I can solve the problem myself -- by, say, moving elsewhere, or just increasing my revenues to make up for the loss.
To the critics, because it convinces people there's no need to participate in politics, the responsibility ethic is anti-democratic, in that it discourages an informed, politically active public. What's more, the critics argue, we do need the political process to change aspects of our life situation. Critics with a left-wing bent commonly argue that only the government can remedy the economic unfairness in our society, and the responsibility ethic blinds the "have-nots" to this by deceiving them into thinking they, individually, can solve their financial problems.
Thus, they might say, the responsibility ethic serves as a kind of "opiate for the masses." As sociologist Micki McGee writes, personal growth teachings tend to trap their followers in a futile "cycle of seeking individual solutions to problems that are social, economic, and political in origin."
Clearing Up Some Confusion
Simply put, I think this argument misunderstands the responsibility ethic. All the responsibility ethic says is that I am responsible for the situation I'm in, and I have the ability to change that situation if I wish to do so. It does not address the specific actions I should take to improve my situation, or whether "political action" is a good option.
We can understand this by returning to my earlier example, where my city imposes a tax I think is bad for my business. If I accept the responsibility ethic, I will believe I'm capable of improving this situation. But the question remains: what is the best way to change it? Should I move to another city? Try to increase my revenue? Lobby the city council to repeal the tax? The responsibility ethic is silent on this issue.
In other words, it doesn't follow from my belief that I can improve the situation that political activity will not be an effective method of doing so. Supporting a politician who pledges to repeal the tax might indeed be an effective method of getting what I want. Thus, I think it's a mistake to cast the responsibility ethic as inherently anti-political.
The Politics of "Non-Responsibility"
This becomes even clearer when we consider the extreme opposite of the responsibility ethic, which I'll call the "non-responsibility ethic." A person who accepts the non-responsibility ethic (in other words, someone with an external locus of control) sees events in their lives as the product of luck, or of forces they can't control.
Suppose I believe in the non-responsibility ethic, and I'm faced with the same situation where the city tax is hurting my business. If I believe my actions are unlikely to make a difference, what will I do to improve my situation? If I really think I'm a helpless pawn of fate, I'll probably do nothing.
As this example illustrates, it's also a mistake to call the responsibility ethic inherently politically conservative, as left-wing critics of personal growth tend to do. If these critics want to see more redistribution of wealth, it won't help them to have a nation of people with an external locus of control who feel powerless to change the status quo.
In light of this, it's no surprise that some of the most popular personal growth books use political leaders to illustrate their ideas. Even the much-maligned Think and Grow Rich cites Gandhi as "one of the most astounding examples known to civilization of the possibilities of faith." Gandhi's faith in his ability to change the world, writes Napoleon Hill, drove his contribution to ending British rule of India.
The Psychology of Responsibility
I won't harp too much on the psychological evidence, because I've done it a lot in past posts. Suffice it to say that several psychological studies have suggested that people with an internal locus of control -- a belief in their own capacity to affect events -- are actually more inclined to participate in politics.
For example, one study surveyed some newly voting-aged college students, and found that the ones who described themselves as having an internal locus of control were more likely to vote in a presidential election. Another found that people who tended toward an internal locus of control were more likely to participate in political activism.
In other words, it seems that a person's belief that they're responsible for their circumstances leads them to be more politically active, not less, which also belies the critics' claim that the responsibility ethic is somehow anti-political.
In my next post, because I find this issue fascinating, I'll talk more generally about the political implications of personal growth and spirituality.
Other posts in this series:
The Responsibility Ethic, Part 4: Responsibility And Compassion
We're talking once again about what I call the "responsibility ethic" that's common in personal development -- the idea that it's best to see ourselves as responsible for our life circumstances, as opposed to seeing our situation as the product of chance or forces beyond our control.
Today, I'll look at another argument personal growth critics often make against the responsibility ethic. The argument goes like this: if I am responsible for my lot in life, it follows that other people are responsible for theirs. For instance, if I assume my own actions created my financial situation, logically I must also assume other people's actions created theirs, and thus I must accept that poor people's own actions created their poverty.
What's more, if I believe poor people are responsible for their situation, there's no reason for me to help them. After all, because their choices and actions created their situation, it's "their own fault." Thus, if we accept the responsibility ethic, we must jettison any semblance of compassion for others. Wendy Kaminer, for instance, decries the "antisocial strain of the positive thinking/mind-cure tradition," which holds that "compassion is a waste of psychic energy."
The Psychology Of Generosity
As in my last post, I think it's useful to begin this discussion with a reality check. Again, the critics are speaking hypothetically. No one, to my knowledge, has any evidence that people involved in personal growth actually give less to charity, or do anything else that might suggest they lack compassion for the less fortunate. What the critics say is that, if people took the responsibility ethic to its logical extent, they would stop being generous to others.
Admittedly, I don't have conclusive evidence that personal growth books or seminars make people more generous either. However, there is evidence suggesting that people who see themselves as responsible for their circumstances -- in other words, people who accept the responsibility ethic -- are actually more inclined to help others, not less.
You may recall that, in the first post in this series, I described a concept in psychology called "locus of control." As the psychologists have it, people with a more internal locus of control believe they have the power to determine their destiny, while people who tend toward an external locus believe their destinies are largely shaped by outside forces.
As it turns out, there has been much psychological research finding that people who tend toward an internal locus of control are actually more concerned for others' welfare. One study of children, for instance, found that children with a more internal locus of control were more likely to help another child struggling with an academic problem. Another study found that people who tended toward an internal locus of control were more likely to act in an environmentally responsible way.
Intuitively, this makes sense. If I believe I have control over events in the world, I'll be more inclined to think I can make a difference in someone's life. So, if I help another person study for a test, they'll probably do better. But if I don't see myself as capable of affecting events, why would I bother helping another student? If nothing I do seems to change anything, why should I expect them to benefit?
It stands to reason that, if self-development ideas are causing people to see themselves as responsible for their circumstances, those ideas may actually be promoting generosity and compassion, not stifling them.
And Now, Back To Philosophy Land
We've seen that, even if we assume that the responsibility ethic, taken to its logical extent, would cause people to lose compassion for others, it's not at all clear that people who believe they're responsible for their circumstances are -- in practice -- less generous. Now, let's turn back to the original, abstract question: if I see myself as creating my circumstances in life, does it follow that others' circumstances are "their own fault," and I shouldn't help them?
I think the answer is plainly no, for several reasons. To keep this post to a readable length, my discussion of each will be brief, and I may not approach them from every possible angle. I'll happily hash them out with you further in the comments.
1. I'm Responsible, You're Responsible? If I believe I'm responsible for my life situation, it doesn't follow that I must believe others are responsible for theirs. I may see myself as someone with the health, resources, social network, and so on that I need to have control over my reality. However, I might see others who lack the same advantages as helpless, or as less capable of influencing their situation than me.
Personally, this way of thinking strikes me as irritatingly paternalistic, but the point is that, at least, it's not illogical to think this way.
2. Responsibility Vs. Blame Redux. As we saw earlier, it's possible to see yourself as responsible for an event in your life without blaming yourself or beating yourself up over it. By the same token, I think, it's possible to see someone else as responsible for their situation without judging them as "at fault" and unworthy of help.
As I said to Evan in an earlier exchange, suppose you have a friend who has a decent job and is capable of supporting himself. However, he becomes addicted to drugs, and because of his addiction he falls into poverty. Would you lack compassion for him because he chose (at least, initially) to take drugs? I doubt you would. In other words, although your friend is responsible for his situation, that doesn't mean you'll automatically lose any desire to help him.
3. Unconscious Beliefs. We'll delve deeper into the concept of unconscious thoughts and beliefs later on. For now, I'll note that, according to many personal growth teachers, our situation in life often results from thinking that occurs outside our awareness.
In one sense, we're "responsible" for these beliefs, because we're the only ones who can become aware of and change them. No one else can do that for us. However, it would be hard to argue that we're "to blame" for our unconscious thinking, as it's often the product of our childhood conditioning, and letting go of those harmful ways of thinking can take a lot of time and energy.
For instance, suppose I harbor the unconscious belief that I'm unlovable, and thus I have trouble forming relationships. I'm "responsible" for this belief, in the sense that no one else can change it for me. However, I don't think anyone would claim in this example that the difficulties I'm having are "my own damn fault" and I'm unworthy of compassion.
Next time: Is the responsibility ethic anti-political?
Other Posts In This Series:
The Responsibility Ethic, Part 1: Self-Blame
A common theme in personal development literature is that we should take responsibility for our circumstances in life. It's best for us, in other words, to see ourselves as in control of our situation, as opposed to believing that forces beyond our control create it. I'll call this idea the "responsibility ethic."
On the surface, this doesn't seem controversial. If I'm in debt, for instance, it won't do me any good to sit around blaming the stock market, my family, the current phase of the moon, or some other outside force. I have no reason to take steps to get out of debt unless I accept that my actions -- cutting my expenses, selling stuff I don't need, and so on -- can fix the situation.
Personal growth's critics, however, often argue that the responsibility ethic has unsavory consequences. A person who believes they control their lot in life, the critics say, will be prone to self-flagellation -- i.e., to beating themselves up. If they don't get the results they want, in whatever area of life they're trying to improve, they'll blame themselves.
Suppose, for example, that I do everything in my power to get out of debt -- I cut up my credit cards, sell unnecessary stuff, and work with a debt counselor -- and I still fail to reduce my debt by the desired amount. If I think I'm 100% in control of my situation, I'll see this failure as proof that I'm lazy or stupid, and suffer over it. As Steve Salerno writes in SHAM: How The Self-Help Movement Made America Helpless, "if you make people believe they have full control over their lives, and then their lives don't get better (or even get worse), how could that not throw their synapses into turmoil?"
Reasons To Doubt The "Self-Blame" Argument
In this series of posts, I want to examine this argument more deeply. First off, I'll talk about three reasons to question the assumption that the responsibility ethic promotes self-blame.
1. Psychological Research. Psychologists use the term "locus of control" to describe a person's beliefs about the degree to which they are responsible for their circumstances. The more I tend toward an "internal locus of control," the more I believe in my own power to direct my destiny. By contrast, the closer my beliefs are to an "external locus of control," the more I think I'm at the mercy of factors I can't influence.
For example, suppose I'm a student, and I'm about to take a test. If I have a strong internal locus of control, I'll believe that, if I work hard enough, I'll get a good grade. But if I have a strong external locus of control, I'll assume that studying will have little effect on how well I do, and the grade I get will be largely the result of luck. Not surprisingly, psychologists have found that students who tend toward an internal locus of control usually study harder.
The locus of control concept is relevant here, because psychological research has repeatedly found a relationship between people's locus of control and the likelihood that they will suffer from depression. People closer to an internal locus of control, as it turns out, are less prone to depression than people who tend toward an external locus of control.
In other words, people who see themselves as responsible for their circumstances in life are less likely to get depressed. In fact, it's those who see themselves as mere pawns of other people or forces who are more likely to have that problem. This makes sense, psychologists say, because of the feelings of helplessness and despair created by their perceived lack of control.
These findings don't mesh well with the critics' argument. If the critics are right, and people who see themselves as in charge of their lot in life are likely to beat themselves up, we should expect them to be more prone to depression than those who believe they're at the mercy of outside forces. But the exact opposite appears to be true, which casts doubt on the idea that the responsibility ethic is creating all this unnecessary suffering for people.
We Need More Evidence
I'm not claiming that this completely settles the issue. After all, if we really want to know whether personal growth's responsibility ethic is causing suffering, we need to study people who do some kind of personal development activity -- reading self-help books, going to transformational workshops, or something along those lines -- and ask whether that activity has any relationship to depression, problems with anger, and so on. And these, of course, would have to be books, workshops, and so forth that encouraged a sense of personal responsibility for one's situation.
Psychological researchers have only recently begun to look into the effect of personal development techniques (if we don't count psychotherapy) on mental health issues like anxiety and depression. There is no clear consensus yet: in one study of a wide range of self-help books, the vast majority of the readers surveyed reported "a significant improvement in their condition."
Another suggested that saying positive affirmations like "I love myself," while apparently helpful to some people, may actually cause people with low self-esteem to feel worse. There have also been many studies of the psychological effects of meditation, suggesting that meditation helps alleviate depression and other emotional problems.
However, as far as I'm aware, there is no concrete evidence that the responsibility ethic, whether presented through books, workshops, or some other medium, is doing all the psychological harm to people that the critics allege. Thus, the "self-blame" argument against the responsibility ethic isn't obviously correct or commonsensical at all.
In the interest of keeping these posts at least vaguely succinct, that's all I'll say for now. In my next post, I'll discuss my second reason to question the self-blame argument, and also discuss why, even if the argument is correct, it doesn't follow that we should reject the responsibility ethic.
Other Posts In This Series:
E-Book: Why Growth Is Good
Most Popular Posts
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Thoughts on the Mankind Project Lawsuit
Personal Development Politics, Part 2: The Elections and Self-Responsibility
Regulating Self-Help, Part 2: What Is a Benefit?
Rainbow Right-Wingers, and Other Myths About Personal Development Politics
Authenticity Answers, Part 1: How Deep Is Your Want?
