November
4, 2015
Written by Maximus Peperkamp, M.S.
Verbal Engineer
Dear Students,
Today I will
respond to “Effectiveness as Truth Criterion in Behavior Analysis” by Tourinho
and Neno (2003). I already previously responded to one of Tourinho’s papers and send him
some of my writings, but I have not heard anything back. I like to respond to another
one of his papers as his writings can shed light on my extension of
behaviorism: Sound Verbal Behavior (SVB)
and Noxious Verbal Behavior (NVB).
The authors
explore similarities between behavior analysis, founded by B.F. Skinner and the
pragmatic philosophy of William James. They seem to be attracted to these
two great thinkers for the same reason that I am. Tourinho is a giant in his own right, who
makes these thinkers understandable to me. The systems created by James and
Skinner have “effectiveness as a truth criterion” in common. My distinction
between SVB and NVB also has “effectiveness as a truth criterion.” Many of
Skinner’s concepts seem to have been inspired by James’ “pragmatic approach.”
However, according to the authors “effectiveness” described by Skinner’s radical
behaviorism and James’ pragmatic philosophy is not enough. In order to
understand James and Skinner, they argue, we must pay attention to ““prior
assumptions or beliefs”– coherence –
and to their successful working” – effectiveness.”
Due to his empirical work, Skinner insists, more so than James I would say,
that “the pragmatic truth criterion requires, preliminary, agreement with its
basic beliefs concerning behavior.” Coherence is equally fundamental to the SVB/NVB
distinction and I agree 100% that “more consistent results may be achieved if
the requirements of coherence are observed.”
Let me
unpack these words for you. We cannot have SVB, if we don’t know how NVB works.
Basically, we keep having NVB since we don’t know how it works. Once we
know how it works, that is, once we have discriminated NVB, we will be able to have
SVB. “Beliefs” about interaction always
result into NVB, but SVB makes beliefs unnecessary. In the same way that my
heart in my chest is not a belief, SVB is not a belief. SVB and NVB involve different
kinds of reasoning. In SVB we, the speaker and the listener, will achieve peace
with ourselves and with each other, but in NVB the speaker is always
dysregulating the listener.
We don’t
really need to know how SVB works. Although
most people don’t know about the SVB/NVB distinction, everyone has their assumptions
about the ‘correct way’ of communicating. When people for the first time explore
the distinction between SVB and NVB, they find to their own amazement that
knowledge about SVB is not all that important. Knowing how NVB works, however,
is of great importance, as that allows them to have SVB. Without that knowledge
they can’t have SVB.
The distinction
between SVB and NVB is “effective” in the Skinnerian sense as it assists “the
scientist in dealing with behavior in a productive way.” The distinction is
valid as it is an explanation of “behavioral regularity” that supports the
experimenter “in solving the same kind of problems efficiently.” Even if the
experimenter is by him or herself, he or she can verify whether the SVB/NVB
distinction has any effect on his or her behavior. Skinner wrote back in 1945 “The ultimate criterion for the goodness of
a concept is not whether two people are brought into agreement but whether the
scientist who uses the concept can operate successfully upon his material –all
by himself if need be. What matters to Robinson Crusoe is not whether he is
agreeing with himself but whether he is getting anywhere with his control over
nature.”
One can experiment
with the SVB/NVB distinction by speaking out loud and by listening to one’s own
sound. When, as a speaker, one’s voice is experienced by oneself as a listener as
an aversive stimulus, one says very different things to oneself as when, as a
speaker, one’s voice is experienced by oneself as a listener as an appetitive
stimulus. In the former one engages in NVB and in the latter one engages in
SVB. After exploration of why this happens, one finds that each time one engages
in NVB, one was not really listening anymore to one’s own sound, but one got
carried away by words. In SVB, by contrast, one is intimately aware of one’s voice
and one is conscious about one’s verbal behavior.
Attention
for your sound keeps you conscious as the production of your sound and
listening to your voice happen in the here and now. Since speaking and
listening happen simultaneously in SVB, you notice that they are disjointed
during NVB. This is discovered after you were able to stop NVB and have
SVB. While you were having NVB, you were unconscious. Only when you are
conscious, do you realize that you were unconscious. Nobody needs to
validate it; it is validated when you synchronize your speaking and listening
behavior. As you attain moments of SVB on your own, you realize you instances of SVB in your conversations with others as well. Moreover, you will find SVB is easier to maintain on
your own than with others. In your self-experimentation you find out why that
is the case. Listening to yourself while you speak with others is difficult as others
are usually not listening to themselves while they speak with you. It would be
easy for you to listen to yourself if others did the same. If all the speakers
would listen to themselves while they speak, we would all effortlessly engage
in SVB. You become pragmatic based on your knowledge of NVB; you can now
predict, control and verify the outcomes of your interactions.