Behaviorism is a psychological theory that sees mankind as operating more like a machine than as a free agent. Its modern form arose in reaction to so-called armchair philosophers, depth psychologists and alleged mystics who tried to understand human motivation in terms of what went on inside the mind or soul. For behaviorists, what really counts is what we can directly observe—in a word, behavior.
This approach is traceable to thinkers like Thomas Hobbes, John Locke David Hume, George Berkeley and David Hartley. Hobbes viewed man as a natural and social creature, while the others stressed the importance of the association of ideas.
In 1739, the so-called British empiricist philosopher David Hume wrote in A Treatise of Human Nature:
The qualities, from which…association arises, and by which the mind is after this manner conveyed from one idea to another, are three, viz. resemblance, contiguity in time or place, and cause and effect.¹
Most will say that the scientific study of behaviorism begins with the Russian, Ivan Pavlov (1849-1936), who conditioned dogs to salivate not just at the sight of food but also at the sound of a bell that preceded feeding.
The American psychologist J. B. Watson (1878-1958) generalized these findings to human beings, emphasizing the importance of recency and frequency. This means that if we’ve smiled every time we’ve seen a child for the past ten years, we’re very likely to smile if we see a child today. The American B. F. Skinner (1904-1990) extended this system to include the idea of positive and negative reinforcement.
Pavlov’s type of learning is usually called classical conditioning, while Skinner’s is called operant conditioning. Skinner soon became the most popular advocate of behaviorism. He argues that past reinforcements determine behavior. We learn to repeat or decline behaviors based on their consequences. This is called the Stimulus-Response-Reinforcement (S-R-R) model.
Skinner also formulated the idea of shaping. By controlling the environmental rewards and punishments for behaviors, one is able to shape behavior. Psychologist also call this behavior modification.
Critics of behaviorism say it depicts a soulless, mechanistic view of mankind. Instead of resembling a pleasure-seeking machine, critics say that human beings are uniquely free, replete with emotional, intuitive, intellectual and spiritual concerns extending well beyond the narrow confines of reward and punishment.
Daniel Dennett contends that human beings are Skinnerian, Popperian and also Darwinian creatures. This means that we learn from stimulus, response and reinforcement but we also have the inner ability to test our hypotheses prior to enacting them in the real world.
This challenges Skinner’s anti-mentalism, as does Dennett’s Darwinian component. According to Dennett we act partially in accord with ancestrally acquired knowledge. A good example of this can be found in our capacity for language. Because of our language skills, many believe that human beings are hard-wired to learn languages. And we do, in fact, learn language if we’re raised in the right kind of environment, whereas a child parented by wolves in the wild won’t learn how to speak a language.²
¹ David Hume, A Treatise of Human Nature London: Collins, 1962 , p. 54.
² Wittgenstein’s notion of a private language might seem to challenge this idea. But Wittgenstein, himself, argues that any kind of representation that isn’t socially shared cannot truly be language. More recently, the postmodern notion of connotation complicates this claim. Some postmoderns ask: If everyone understands signs differently, are we really communicating?
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