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Fitter, dumber, more productive

How the craze for Apple Watches, Fitbits and other wearable tech devices revives the old and discredited science of behaviourism.

When Tim Cook unveiled the latest operating system for the Apple Watch in June, he described the product in a remarkable way. This is no longer just a wrist-mounted gadget for checking your email and social media notifications; it is now “the ultimate device for a healthy life”.

With the watch’s fitness-tracking and heart rate-sensor features to the fore, Cook explained how its Activity and Workout apps have been retooled to provide greater “motivation”. A new Breathe app encourages the user to take time out during the day for deep breathing sessions. Oh yes, this watch has an app that notifies you when it’s time to breathe. The paradox is that if you have zero motivation and don’t know when to breathe in the first place, you probably won’t survive long enough to buy an Apple Watch.

The watch and its marketing are emblematic of how the tech trend is moving beyond mere fitness tracking into what might one call quality-of-life tracking and algorithmic hacking of the quality of consciousness. A couple of years ago I road-tested a brainwave-sensing headband, called the Muse, which promises to help you quiet your mind and achieve “focus” by concentrating on your breathing as it provides aural feedback over earphones, in the form of the sound of wind at a beach. I found it turned me, for a while, into a kind of placid zombie with no useful “focus” at all.

A newer product even aims to hack sleep – that productivity wasteland, which, according to the art historian and essayist Jonathan Crary’s book 24/7: Late Capitalism and the Ends of Sleep, is an affront to the foundations of capitalism. So buy an “intelligent sleep mask” called the Neuroon to analyse the quality of your sleep at night and help you perform more productively come morning. “Knowledge is power!” it promises. “Sleep analytics gathers your body’s sleep data and uses it to help you sleep smarter!” (But isn’t one of the great things about sleep that, while you’re asleep, you are perfectly stupid?)

The Neuroon will also help you enjoy technologically assisted “power naps” during the day to combat “lack of energy”, “fatigue”, “mental exhaustion” and “insomnia”. When it comes to quality of sleep, of course, numerous studies suggest that late-night smartphone use is very bad, but if you can’t stop yourself using your phone, at least you can now connect it to a sleep-enhancing gadget.

So comes a brand new wave of devices that encourage users to outsource not only their basic bodily functions but – as with the Apple Watch’s emphasis on providing “motivation” – their very willpower.  These are thrillingly innovative technologies and yet, in the way they encourage us to think about ourselves, they implicitly revive an old and discarded school of ­thinking in psychology. Are we all neo-­behaviourists now?

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The school of behaviourism arose in the early 20th century out of a virtuous scientific caution. Experimenters wished to avoid anthropomorphising animals such as rats and pigeons by attributing to them mental capacities for belief, reasoning, and so forth. This kind of description seemed woolly and impossible to verify.

The behaviourists discovered that the actions of laboratory animals could, in effect, be predicted and guided by careful “conditioning”, involving stimulus and reinforcement. They then applied Ockham’s razor: there was no reason, they argued, to believe in elaborate mental equipment in a small mammal or bird; at bottom, all behaviour was just a response to external stimulus. The idea that a rat had a complex mentality was an unnecessary hypothesis and so could be discarded. The psychologist John B Watson declared in 1913 that behaviour, and behaviour alone, should be the whole subject matter of psychology: to project “psychical” attributes on to animals, he and his followers thought, was not permissible.

The problem with Ockham’s razor, though, is that sometimes it is difficult to know when to stop cutting. And so more radical behaviourists sought to apply the same lesson to human beings. What you and I think of as thinking was, for radical behaviourists such as the Yale psychologist Clark L Hull, just another pattern of conditioned reflexes. A human being was merely a more complex knot of stimulus responses than a pigeon. Once perfected, some scientists believed, behaviourist science would supply a reliable method to “predict and control” the behaviour of human beings, and thus all social problems would be overcome.

It was a kind of optimistic, progressive version of Nineteen Eighty-Four. But it fell sharply from favour after the 1960s, and the subsequent “cognitive revolution” in psychology emphasised the causal role of conscious thinking. What became cognitive behavioural therapy, for instance, owed its impressive clinical success to focusing on a person’s cognition – the thoughts and the beliefs that radical behaviourism treated as mythical. As CBT’s name suggests, however, it mixes cognitive strategies (analyse one’s thoughts in order to break destructive patterns) with behavioural techniques (act a certain way so as to affect one’s feelings). And the deliberate conditioning of behaviour is still a valuable technique outside the therapy room.

The effective “behavioural modification programme” first publicised by Weight Watchers in the 1970s is based on reinforcement and support techniques suggested by the behaviourist school. Recent research suggests that clever conditioning – associating the taking of a medicine with a certain smell – can boost the body’s immune response later when a patient detects the smell, even without a dose of medicine.

Radical behaviourism that denies a subject’s consciousness and agency, however, is now completely dead as a science. Yet it is being smuggled back into the mainstream by the latest life-enhancing gadgets from Silicon Valley. The difference is that, now, we are encouraged to outsource the “prediction and control” of our own behaviour not to a benign team of psychological experts, but to algorithms.

It begins with measurement and analysis of bodily data using wearable instruments such as Fitbit wristbands, the first wave of which came under the rubric of the “quantified self”. (The Victorian polymath and founder of eugenics, Francis Galton, asked: “When shall we have anthropometric laboratories, where a man may, when he pleases, get himself and his children weighed, measured, and rightly photographed, and have their bodily faculties tested by the best methods known to modern science?” He has his answer: one may now wear such laboratories about one’s person.) But simply recording and hoarding data is of limited use. To adapt what Marx said about philosophers: the sensors only interpret the body, in various ways; the point is to change it.

And the new technology offers to help with precisely that, offering such externally applied “motivation” as the Apple Watch. So the reasoning, striving mind is vacated (perhaps with the help of a mindfulness app) and usurped by a cybernetic system to optimise the organism’s functioning. Electronic stimulus produces a physiological response, as in the behaviourist laboratory. The human being herself just needs to get out of the way. The customer of such devices is merely an opaquely functioning machine to be tinkered with. The desired outputs can be invoked by the correct inputs from a technological prosthesis. Our physical behaviour and even our moods are manipulated by algorithmic number-crunching in corporate data farms, and, as a result, we may dream of becoming fitter, happier and more productive.

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The broad current of behaviourism was not homogeneous in its theories, and nor are its modern technological avatars. The physiologist Ivan Pavlov induced dogs to salivate at the sound of a bell, which they had learned to associate with food. Here, stimulus (the bell) produces an involuntary response (salivation). This is called “classical conditioning”, and it is advertised as the scientific mechanism behind a new device called the Pavlok, a wristband that delivers mild electric shocks to the user in order, so it promises, to help break bad habits such as overeating or smoking.

The explicit behaviourist-revival sell here is interesting, though it is arguably predicated on the wrong kind of conditioning. In classical conditioning, the stimulus evokes the response; but the Pavlok’s painful electric shock is a stimulus that comes after a (voluntary) action. This is what the psychologist who became the best-known behaviourist theoretician, B F Skinner, called “operant conditioning”.

By associating certain actions with positive or negative reinforcement, an animal is led to change its behaviour. The user of a Pavlok treats herself, too, just like an animal, helplessly suffering the gadget’s painful negative reinforcement. “Pavlok associates a mild zap with your bad habit,” its marketing material promises, “training your brain to stop liking the habit.” The use of the word “brain” instead of “mind” here is revealing. The Pavlok user is encouraged to bypass her reflective faculties and perform pain-led conditioning directly on her grey matter, in order to get from it the behaviour that she prefers. And so modern behaviourist technologies act as though the cognitive revolution in psychology never happened, encouraging us to believe that thinking just gets in the way.

Technologically assisted attempts to defeat weakness of will or concentration are not new. In 1925 the inventor Hugo Gernsback announced, in the pages of his magazine Science and Invention, an invention called the Isolator. It was a metal, full-face hood, somewhat like a diving helmet, connected by a rubber hose to an oxygen tank. The Isolator, too, was designed to defeat distractions and assist mental focus.

The problem with modern life, Gernsback wrote, was that the ringing of a telephone or a doorbell “is sufficient, in nearly all cases, to stop the flow of thoughts”. Inside the Isolator, however, sounds are muffled, and the small eyeholes prevent you from seeing anything except what is directly in front of you. Gernsback provided a salutary photograph of himself wearing the Isolator while sitting at his desk, looking like one of the Cybermen from Doctor Who. “The author at work in his private study aided by the Isolator,” the caption reads. “Outside noises being eliminated, the worker can concentrate with ease upon the subject at hand.”

Modern anti-distraction tools such as computer software that disables your internet connection, or word processors that imitate an old-fashioned DOS screen, with nothing but green text on a black background, as well as the brain-measuring Muse headband – these are just the latest versions of what seems an age-old desire for technologically imposed calm. But what do we lose if we come to rely on such gadgets, unable to impose calm on ourselves? What do we become when we need machines to motivate us?

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It was B F Skinner who supplied what became the paradigmatic image of ­behaviourist science with his “Skinner Box”, formally known as an “operant conditioning chamber”. Skinner Boxes come in different flavours but a classic example is a box with an electrified floor and two levers. A rat is trapped in the box and must press the correct lever when a certain light comes on. If the rat gets it right, food is delivered. If the rat presses the wrong lever, it receives a painful electric shock through the booby-trapped floor. The rat soon learns to press the right lever all the time. But if the levers’ functions are changed unpredictably by the experimenters, the rat becomes confused, withdrawn and depressed.

Skinner Boxes have been used with success not only on rats but on birds and primates, too. So what, after all, are we doing if we sign up to technologically enhanced self-improvement through gadgets and apps? As we manipulate our screens for ­reassurance and encouragement, or wince at a painful failure to be better today than we were yesterday, we are treating ourselves similarly as objects to be improved through operant conditioning. We are climbing willingly into a virtual Skinner Box.

As Carl Cederström and André Spicer point out in their book The Wellness Syndrome, published last year: “Surrendering to an authoritarian agency, which is not just telling you what to do, but also handing out rewards and punishments to shape your behaviour more effectively, seems like undermining your own agency and autonomy.” What’s worse is that, increasingly, we will have no choice in the matter anyway. Gernsback’s Isolator was explicitly designed to improve the concentration of the “worker”, and so are its digital-age descendants. Corporate employee “wellness” programmes increasingly encourage or even mandate the use of fitness trackers and other behavioural gadgets in order to ensure an ideally efficient and compliant workforce.

There are many political reasons to resist the pitiless transfer of responsibility for well-being on to the individual in this way. And, in such cases, it is important to point out that the new idea is a repackaging of a controversial old idea, because that challenges its proponents to defend it explicitly. The Apple Watch and its cousins promise an utterly novel form of technologically enhanced self-mastery. But it is also merely the latest way in which modernity invites us to perform operant conditioning on ourselves, to cleanse away anxiety and dissatisfaction and become more streamlined citizen-consumers. Perhaps we will decide, after all, that tech-powered behaviourism is good. But we should know what we are arguing about. The rethinking should take place out in the open.

In 1987, three years before he died, B F Skinner published a scholarly paper entitled Whatever Happened to Psychology as the Science of Behaviour?, reiterating his now-unfashionable arguments against psychological talk about states of mind. For him, the “prediction and control” of behaviour was not merely a theoretical preference; it was a necessity for global social justice. “To feed the hungry and clothe the naked are ­remedial acts,” he wrote. “We can easily see what is wrong and what needs to be done. It is much harder to see and do something about the fact that world agriculture must feed and clothe billions of people, most of them yet unborn. It is not enough to advise people how to behave in ways that will make a future possible; they must be given effective reasons for behaving in those ways, and that means effective contingencies of reinforcement now.” In other words, mere arguments won’t equip the world to support an increasing population; strategies of behavioural control must be designed for the good of all.

Arguably, this authoritarian strand of behaviourist thinking is what morphed into the subtly reinforcing “choice architecture” of nudge politics, which seeks gently to compel citizens to do the right thing (eat healthy foods, sign up for pension plans) by altering the ways in which such alternatives are presented.

By contrast, the Apple Watch, the Pavlok and their ilk revive a behaviourism evacuated of all social concern and designed solely to optimise the individual customer. By ­using such devices, we voluntarily offer ourselves up to a denial of our voluntary selves, becoming atomised lab rats, to be manipulated electronically through the corporate cloud. It is perhaps no surprise that when the founder of American behaviourism, John B Watson, left academia in 1920, he went into a field that would come to profit very handsomely indeed from his skills of manipulation – advertising. Today’s neo-behaviourist technologies promise to usher in a world that is one giant Skinner Box in its own right: a world where thinking just gets in the way, and we all mechanically press levers for food pellets.

This article first appeared in the 18 August 2016 issue of the New Statesman, Corbyn’s revenge

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Alfie’s Other Army: the parents and doctors defending Alder Hey Children’s Hospital

To hundreds of thousands, Alfie Evans is the baby condemned to die by cruel doctors – but others condemn the myths and methods used by protesters fighting for his life.

“Over the time we were there, they saved her life three times over,” says John*. “From our point-of-view, we will always be grateful. If it wasn’t for Alder Hey, she wouldn’t be standing here today.”

Six months ago, the 42-year-old father of four nearly lost his five-year-old daughter to a brain tumour. Suffering severe headaches in October last year, she was rushed in an ambulance to Alder Hey Children’s Hospital in Liverpool, near where the family lives in Warrington, and a brain tumour was found at the back of her skull.

What followed was every parent’s nightmare. With their three other children waiting for news at home, they waited – living in the hospital – as their daughter underwent emergency surgery to drain fluid from her brain, a 12-hour operation to attempt to remove the tumour, and nearly suffered from sepsis after she developed an infection.

The surgery was successful, and John’s daughter still has regular appointments with the oncology specialist now.

But the scene outside the hospital has transformed since they arrived in that ambulance last autumn.

A mass of protesters have gathered in solidarity with the parents of Alfie Evans, a 23-month-old boy with a rare neurological condition whose life support has been withdrawn.

Over the past few weeks, there’s been a public surge of sympathy for his parents, Tom Evans and Kate James, which has grown into what’s known as “Alfie’s Army” – a wave of online support as well as a near-permanent rally outside the hospital, where he’s been since December 2016 and remains in a “semi-vegetative” state.

“I feel terrible for Alfie’s parents. I have no idea how they feel; I’ve only been part way down the path that they’re on,” says John. “I can only imagine that they’re at their wit’s end. I applaud them for fighting for their son as much as they are doing.

“What I’ve got an issue with is pockets of the protesters who have caused massive issues and could be stopping other children being cared for, abusing medical staff, and just generally disrupting the hospital on a daily basis,” he adds. “And it’s the kind of place that can’t afford to be disrupted.”

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The protesters support Alfie’s parents, who have lost a string of legal battles to keep their son’s ventilation on; he’s been in a coma for well over a year and has been deemed incurable.

They have attracted a range of people, from other parents to people who don’t live locally – including a mother from Manchester whose son went deaf after developing sepsis during birth – to Christian pro-life campaigners (Alfie’s parents are represented by the Christian Legal Centre, which is part of a religious campaign group called Christian Concern) to a 400,000-member strong Facebook group.

Although Merseyside Police emphasise that “many people have gathered to protest in a peaceful way”, a minority of the protesters have converted their sympathy for Alfie’s parents into hostility towards the hospital, with dozens trying to storm it on Monday, and “instances of verbal abuse and acts of intimidation from those outside the hospital”, according to police.

Protesters have also disrupted traffic, hooted car horns, played music and inflated a bouncy castle. Merseyside Police Assistant Chief Constable Serena Kennedy commented last week that some of their actions caused inconvenience to “people trying to access the hospital”.

A few days later, Chief Inspector Chris Gibson had to “remind the public that this is a hospital for sick children” and asked protesters to “respect families and staff”.

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Online, parents of patients currently in the hospital report feeling upset by the protesters. One says the hospital staff are “still smiling despite the obvious strain of insults being thrown their way”, and claims a couple of them have had “people banging on their car windows on the way into work”. Another whose own child is on life support feels “trapped”, so reluctant is she to face the protesters outside.

This has given rise to a new online movement expressing support for the hospital. The #ImWithAlderHey hashtag is used on Twitter by locals defending the work of their hospital, NHS staff from other hospitals, and people dismissing the protesters as deluded.

There are also Facebook groups in support of the hospital, but they reach nowhere near the numbers of Alfie’s Army. Even its official page is smaller, with just over 60,000 followers.

Supporters of the hospital say this is because both traditional and social media have fuelled a viral movement against Alder Hey. The UK tabloids have been sensationalising the story – “Conspiracy to murder” was the Metro’s splash today – and social media is spreading myths about Alfie’s condition and the doctors’ and judges’ motives.

Some claim the hospital is trying to save money by reducing Alfie’s treatment to palliative care; a few accuse the doctors of a “conspiracy” to end Alfie’s life; others suggest he’s in better health than doctors suggest, because he continued breathing after his ventilation was switched off (doctors say they expected this).

“Everyone jumps on Google and suddenly thinks they are qualified doctors,” says Clare, a 21-year-old mother whose friend’s two-year-old child is being treated at Alder Hey. “Social media especially [has influenced people].

“They [the staff] have done nothing but wonderful things for my friend’s child even during the madness of the protests. It’s so lovely to see their child smile because of the staff,” she says. “I’m disgusted that grown adults think it’s acceptable to stand outside of a children’s hospital… threatening staff and other visitors.”

“I think the people have joined because it’s within the media, it’s talked about, people know about the case,” says Poppy*, a nurse at a different hospital, who knows people at Alder Hey and has a 19-month-old baby.

“I most definitely think they have been influenced by the media, social media. The page ‘Alfie’s Army’ is a huge source of information… [but] they also use the page to slander Alder Hey and their staff,” she says. “There’s no moral respect for anyone. And it’s not just NHS staff they target. It’s everyone who doesn’t agree with ‘saving’ Alfie.”

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There is a cultish feel to a handful of online posts about Alder Hey. While trawling, I even find a picture of the famous Auschwitz gate mocked up to read the hospital’s name.

This kind of tone shows the unintended consequences of a campaign going viral, and puts Alfie’s parents into an even more distressing situation. Last week, his father even had to apologise “to the parents and staff” affected by the protesters. While they are understandably fighting as hard as they can for their child, not everyone joining them in battle is helping.

The upshot is that this case has morphed from a debate about life support ethics into an issue of protecting hospital staff and patient visitors.

Parliament is now being petitioned to “Protect hospitals with exclusion zones preventing protest outside”, and although its low number of signatures is nothing on the petition for the Queen to intervene in Alfie Evans’ case, it does echo the context of a landmark ruling to ban pro-life protesters from outside an abortion clinic earlier this month.

While the swell of sympathy for Alfie’s parents is understood by all I speak to, the myths and methods swirling around it could be doing more harm than good.

“I think people have joined the family’s cause because they care,” a visitor to the hospital tells me. “It’s human nature to protect our young and nobody wants to see a child die... [But] it’s awful to see such hard-working professionals being criticised in such a way when they’ve gone above and beyond for every patient in their care.”

*All names have been changed on request of anonymity.

Anoosh Chakelian is senior writer at the New Statesman.

This article first appeared in the 18 August 2016 issue of the New Statesman, Corbyn’s revenge