00:22Today, I'm going to take you
00:24around the world in 18 minutes.
00:26My base of operations is in the U.S.,
00:29but let's start at the other end of the map,
00:33where I was living with a Japanese family
00:36while I was doing part of my dissertational research
00:41I knew even then that I would encounter
00:43cultural differences and misunderstandings,
00:45but they popped up when I least expected it.
00:50I went to a restaurant,
00:52and I ordered a cup of green tea with sugar.
00:54After a pause, the waiter said,
00:56\"One does not put sugar in green tea.\"
01:00\"I know,\" I said. \"I'm aware of this custom.
01:02But I really like my tea sweet.\"
01:05In response, he gave me an even more courteous version
01:08of the same explanation.
01:10\"One does not put sugar
01:15\"I understand,\" I said,
01:17\"that the Japanese do not put sugar in their green tea,
01:19but I'd like to put some sugar
01:25Surprised by my insistence,
01:27the waiter took up the issue with the manager.
01:31a lengthy discussion ensued,
01:33and finally the manager came over to me and said,
01:36\"I am very sorry. We do not have sugar.\"
01:41Well, since I couldn't have my tea the way I wanted it,
01:44I ordered a cup of coffee,
01:46which the waiter brought over promptly.
01:48Resting on the saucer
01:50were two packets of sugar.
01:53My failure to procure myself
01:56a cup of sweet, green tea
01:58was not due to a simple misunderstanding.
02:01This was due to a fundamental difference
02:03in our ideas about choice.
02:06From my American perspective,
02:08when a paying customer makes a reasonable request
02:10based on her preferences,
02:12she has every right to have that request met.
02:15The American way, to quote Burger King,
02:17is to \"have it your way,\"
02:19because, as Starbucks says,
02:21\"happiness is in your choices.\"
02:25But from the Japanese perspective,
02:28it's their duty to protect those who don't know any better --
02:33in this case, the ignorant gaijin --
02:35from making the wrong choice.
02:38Let's face it: the way I wanted my tea
02:40was inappropriate according to cultural standards,
02:43and they were doing their best to help me save face.
02:46Americans tend to believe
02:48that they've reached some sort of pinnacle
02:50in the way they practice choice.
02:52They think that choice, as seen through the American lens
02:55best fulfills an innate and universal
02:57desire for choice in all humans.
03:02these beliefs are based on assumptions
03:04that don't always hold true
03:06in many countries, in many cultures.
03:09At times they don't even hold true
03:11at America's own borders.
03:13I'd like to discuss some of these assumptions
03:15and the problems associated with them.
03:18As I do so, I hope you'll start thinking
03:20about some of your own assumptions
03:22and how they were shaped by your backgrounds.
03:27if a choice affects you,
03:29then you should be the one to make it.
03:31This is the only way to ensure
03:33that your preferences and interests
03:35will be most fully accounted for.
03:38It is essential for success.
03:41In America, the primary locus of choice
03:46People must choose for themselves, sometimes sticking to their guns,
03:49regardless of what other people want or recommend.
03:52It's called \"being true to yourself.\"
03:55But do all individuals benefit
03:57from taking such an approach to choice?
04:00Mark Lepper and I did a series of studies
04:02in which we sought the answer to this very question.
04:07which we ran in Japantown, San Francisco,
04:10we brought seven- to nine-year-old Anglo- and Asian-American children
04:13into the laboratory,
04:15and we divided them up into three groups.
04:17The first group came in,
04:19and they were greeted by Miss Smith,
04:21who showed them six big piles of anagram puzzles.
04:24The kids got to choose which pile of anagrams they would like to do,
04:27and they even got to choose which marker
04:29they would write their answers with.
04:31When the second group of children came in,
04:33they were brought to the same room, shown the same anagrams,
04:36but this time Miss Smith told them
04:38which anagrams to do
04:40and which markers to write their answers with.
04:43Now when the third group came in,
04:46they were told that their anagrams and their markers
04:49had been chosen by their mothers.
04:55the kids who were told what to do,
04:57whether by Miss Smith or their mothers,
04:59were actually given the very same activity,
05:01which their counterparts in the first group
05:05With this procedure, we were able to ensure
05:07that the kids across the three groups
05:09all did the same activity,
05:11making it easier for us to compare performance.
05:14Such small differences in the way we administered the activity
05:17yielded striking differences
05:19in how well they performed.
05:23they did two and a half times more anagrams
05:26when they got to choose them,
05:28as compared to when it was
05:30chosen for them by Miss Smith or their mothers.
05:33It didn't matter who did the choosing,
05:36if the task was dictated by another,
05:38their performance suffered.
05:40In fact, some of the kids were visibly embarrassed
05:43when they were told that their mothers had been consulted.
05:48One girl named Mary said,
05:50\"You asked my mother?\"
05:57Asian-American children
05:59performed best when they believed
06:01their mothers had made the choice,
06:04second best when they chose for themselves,
06:07and least well when it had been chosen by Miss Smith.
06:10A girl named Natsumi
06:12even approached Miss Smith as she was leaving the room
06:14and tugged on her skirt and asked,
06:16\"Could you please tell my mommy
06:18I did it just like she said?\"
06:22The first-generation children were strongly influenced
06:25by their immigrant parents'
06:29For them, choice was not just a way
06:31of defining and asserting
06:33their individuality,
06:35but a way to create community and harmony
06:37by deferring to the choices
06:39of people whom they trusted and respected.
06:42If they had a concept of being true to one's self,
06:45then that self, most likely,
06:47[was] composed, not of an individual,
06:49but of a collective.
06:51Success was just as much about pleasing key figures
06:54as it was about satisfying
06:56one's own preferences.
06:58Or, you could say that
07:00the individual's preferences were shaped
07:02by the preferences of specific others.
07:06The assumption then that we do best
07:08when the individual self chooses
07:14is clearly divided from others.
07:19two or more individuals
07:21see their choices and their outcomes
07:23as intimately connected,
07:25then they may amplify one another's success
07:30into a collective act.
07:32To insist that they choose independently
07:35might actually compromise
07:37both their performance
07:39and their relationships.
07:41Yet that is exactly what
07:43the American paradigm demands.
07:45It leaves little room for interdependence
07:48or an acknowledgment of individual fallibility.
07:51It requires that everyone treat choice
07:54as a private and self-defining act.
07:58People that have grown up in such a paradigm
08:00might find it motivating,
08:02but it is a mistake to assume
08:04that everyone thrives under the pressure
08:09The second assumption which informs the American view of choice
08:12goes something like this.
08:14The more choices you have,
08:16the more likely you are
08:18to make the best choice.
08:20So bring it on, Walmart, with 100,000 different products,
08:23and Amazon, with 27 million books
08:26and Match.com with -- what is it? --
08:2815 million date possibilities now.
08:32You will surely find the perfect match.
08:35Let's test this assumption
08:37by heading over to Eastern Europe.
08:39Here, I interviewed people
08:41who were residents of formerly communist countries,
08:44who had all faced the challenge
08:46of transitioning to a more
08:48democratic and capitalistic society.
08:51One of the most interesting revelations
08:53came not from an answer to a question,
08:55but from a simple gesture of hospitality.
08:58When the participants arrived for their interview,
09:01I offered them a set of drinks:
09:03Coke, Diet Coke, Sprite --
09:07During the very first session,
09:09which was run in Russia,
09:11one of the participants made a comment
09:13that really caught me off guard.
09:16\"Oh, but it doesn't matter.
09:18It's all just soda. That's just one choice.\"
09:23I was so struck by this comment that from then on,
09:25I started to offer all the participants
09:29and I asked them, \"How many choices are these?\"
09:34they perceived these seven different sodas,
09:37not as seven choices, but as one choice:
09:42When I put out juice and water
09:44in addition to these seven sodas,
09:46now they perceived it as only three choices --
09:48juice, water and soda.
09:51Compare this to the die-hard devotion of many Americans,
09:54not just to a particular flavor of soda,
09:57but to a particular brand.
09:59You know, research shows repeatedly
10:02that we can't actually tell the difference
10:04between Coke and Pepsi.
10:06Of course, you and I know
10:08that Coke is the better choice.
10:16For modern Americans who are exposed
10:18to more options and more ads associated with options
10:21than anyone else in the world,
10:23choice is just as much about who they are
10:25as it is about what the product is.
10:28Combine this with the assumption that more choices are always better,
10:31and you have a group of people for whom every little difference matters
10:34and so every choice matters.
10:36But for Eastern Europeans,
10:39the sudden availability of all these
10:41consumer products on the marketplace was a deluge.
10:44They were flooded with choice
10:46before they could protest that they didn't know how to swim.
10:50When asked, \"What words and images
10:52do you associate with choice?\"
10:54Grzegorz from Warsaw said,
10:57\"Ah, for me it is fear.
10:59There are some dilemmas you see.
11:01I am used to no choice.\"
11:03Bohdan from Kiev said,
11:05in response to how he felt about
11:07the new consumer marketplace,
11:11We do not need everything that is there.\"
11:15the Warsaw Survey Agency explained,
11:18\"The older generation jumped from nothing
11:21to choice all around them.
11:23They were never given a chance to learn
11:27And Tomasz, a young Polish man said,
11:30\"I don't need twenty kinds of chewing gum.
11:33I don't mean to say that I want no choice,
11:36but many of these choices are quite artificial.\"
11:40In reality, many choices are between things
11:43that are not that much different.
11:49depends on our ability
11:51to perceive differences
11:53between the options.
11:55Americans train their whole lives
11:57to play \"spot the difference.\"
12:00They practice this from such an early age
12:02that they've come to believe that everyone
12:04must be born with this ability.
12:06In fact, though all humans share
12:08a basic need and desire for choice,
12:11we don't all see choice in the same places
12:14or to the same extent.
12:16When someone can't see how one choice
12:20or when there are too many choices to compare and contrast,
12:23the process of choosing can be
12:25confusing and frustrating.
12:28Instead of making better choices,
12:30we become overwhelmed by choice,
12:32sometimes even afraid of it.
12:35Choice no longer offers opportunities,
12:37but imposes constraints.
12:39It's not a marker of liberation,
12:43by meaningless minutiae.
12:47choice can develop into the very opposite
12:49of everything it represents
12:53when it is thrust upon those
12:55who are insufficiently prepared for it.
12:58But it is not only other people
13:02that are feeling the pressure
13:04of ever-increasing choice.
13:06Americans themselves are discovering
13:08that unlimited choice
13:10seems more attractive in theory
13:14We all have physical, mental
13:17and emotional (Laughter) limitations
13:19that make it impossible for us
13:21to process every single choice we encounter,
13:24even in the grocery store,
13:26let alone over the course of our entire lives.
13:29A number of my studies have shown
13:32that when you give people 10 or more options
13:34when they're making a choice, they make poorer decisions,
13:37whether it be health care, investment,
13:39other critical areas.
13:41Yet still, many of us believe
13:43that we should make all our own choices
13:46and seek out even more of them.
13:49This brings me to the third,
13:52and perhaps most problematic, assumption:
14:00To examine this, let's go back to the U.S.
14:02and then hop across the pond to France.
14:05Right outside Chicago,
14:08a young couple, Susan and Daniel Mitchell,
14:10were about to have their first baby.
14:13They'd already picked out a name for her,
14:15Barbara, after her grandmother.
14:18One night, when Susan was seven months pregnant,
14:21she started to experience contractions
14:23and was rushed to the emergency room.
14:26The baby was delivered through a C-section,
14:29but Barbara suffered cerebral anoxia,
14:31a loss of oxygen to the brain.
14:34Unable to breathe on her own,
14:36she was put on a ventilator.
14:40the doctors gave the Mitchells
14:44They could either remove Barbara
14:46off the life support,
14:48in which case she would die within a matter of hours,
14:51or they could keep her on life support,
14:54in which case she might still die
14:56within a matter of days.
14:58If she survived, she would remain
15:00in a permanent vegetative state,
15:03never able to walk, talk
15:06or interact with others.
15:11What do any parent do?
15:17In a study I conducted
15:19with Simona Botti and Kristina Orfali,
15:21American and French parents
15:25They had all suffered
15:29In all cases, the life support was removed,
15:32and the infants had died.
15:34But there was a big difference.
15:36In France, the doctors decided whether and when
15:39the life support would be removed,
15:42while in the United States,
15:44the final decision rested with the parents.
15:50does this have an effect on how the parents
15:52cope with the loss of their loved one?
15:55We found that it did.
15:58Even up to a year later,
16:02were more likely to express negative emotions,
16:04as compared to their French counterparts.
16:07French parents were more likely to say things like,
16:10\"Noah was here for so little time,
16:13but he taught us so much.
16:15He gave us a new perspective on life.\"
16:19American parents were more likely to say things like,
16:22\"What if? What if?\"
16:25Another parent complained,
16:27\"I feel as if they purposefully tortured me.
16:30How did they get me to do that?\"
16:33And another parent said,
16:35\"I feel as if I've played a role
16:40But when the American parents were asked
16:42if they would rather have had
16:44the doctors make the decision,
16:47they all said, \"No.\"
16:49They could not imagine
16:51turning that choice over to another,
16:53even though having made that choice
16:56made them feel trapped,
17:00In a number of cases
17:02they were even clinically depressed.
17:05These parents could not contemplate
17:07giving up the choice,
17:09because to do so would have gone contrary
17:11to everything they had been taught
17:14and everything they had come to believe
17:18and purpose of choice.
17:21In her essay, \"The White Album,\"
17:27\"We tell ourselves stories
17:31We interpret what we see,
17:33select the most workable
17:35of the multiple choices.
17:37We live entirely by the imposition
17:41upon disparate images,
17:43by the idea with which we have learned to freeze
17:46the shifting phantasmagoria,
17:48which is our actual experience.\"
17:53The story Americans tell,
17:55the story upon which
17:57the American dream depends,
17:59is the story of limitless choice.
18:10It lays the world at your feet and says,
18:13\"You can have anything, everything.\"
18:19and it's understandable why they would be reluctant
18:24But when you take a close look,
18:26you start to see the holes,
18:28and you start to see that the story
18:30can be told in many other ways.
18:33Americans have so often tried to
18:35disseminate their ideas of choice,
18:38believing that they will be, or ought to be,
18:41welcomed with open hearts and minds.
18:44But the history books and the daily news tell us
18:47it doesn't always work out that way.
18:52the actual experience that we try to understand
18:54and organize through narrative,
18:57varies from place to place.
19:00No single narrative serves the needs
19:02of everyone everywhere.
19:06Moreover, Americans themselves
19:09could benefit from incorporating
19:12new perspectives into their own narrative,
19:15which has been driving their choices
19:20Robert Frost once said that,
19:23\"It is poetry that is lost in translation.\"
19:29whatever is beautiful and moving,
19:31whatever gives us a new way to see,
19:34cannot be communicated to those
19:36who speak a different language.
19:39But Joseph Brodsky said that,
19:43that is gained in translation,\"
19:45suggesting that translation
19:52When it comes to choice,
19:54we have far more to gain than to lose
19:57by engaging in the many
20:00translations of the narratives.
20:03Instead of replacing
20:05one story with another,
20:07we can learn from and revel in
20:09the many versions that exist
20:12and the many that have yet to be written.
20:15No matter where we're from
20:18and what your narrative is,
20:20we all have a responsibility
20:22to open ourselves up to a wider array
20:24of what choice can do,
20:27and what it can represent.
20:30And this does not lead to
20:32a paralyzing moral relativism.
20:35Rather, it teaches us when
20:39It brings us that much closer
20:41to realizing the full potential of choice,
20:44to inspiring the hope
20:46and achieving the freedom
20:48that choice promises
20:50but doesn't always deliver.
20:52If we learn to speak to one another,
20:55albeit through translation,
20:58then we can begin to see choice
21:00in all its strangeness,
21:05and compelling beauty.
21:20Bruno Giussani: Thank you.
21:23Sheena, there is a detail about your biography
21:26that we have not written in the program book.
21:28But by now it's evident to everyone in this room. You're blind.
21:31And I guess one of the questions on everybody's mind is:
21:34How does that influence your study of choosing
21:37because that's an activity
21:39that for most people is associated with visual inputs
21:42like aesthetics and color and so on?
21:46Sheena Iyengar: Well, it's funny that you should ask that
21:48because one of the things that's interesting about being blind
21:51is you actually get a different vantage point
21:53when you observe the way
21:55sighted people make choices.
21:57And as you just mentioned, there's lots of choices out there
21:59that are very visual these days.
22:01Yeah, I -- as you would expect --
22:03get pretty frustrated by choices
22:05like what nail polish to put on
22:07because I have to rely on what other people suggest.
22:11And so one time I was in a beauty salon,
22:13and I was trying to decide between two very light shades of pink.
22:16And one was called \"Ballet Slippers.\"
22:18And the other one was called \"Adorable.\"
22:23And so I asked these two ladies,
22:25and the one lady told me, \"Well, you should definitely wear 'Ballet Slippers.'\"
22:27\"Well, what does it look like?\"
22:29\"Well, it's a very elegant shade of pink.\"
22:33The other lady tells me to wear \"Adorable.\"
22:35\"What does it look like?\"
22:37\"It's a glamorous shade of pink.\"
22:41And so I asked them, \"Well, how do I tell them apart?
22:43What's different about them?\"
22:45And they said, \"Well, one is elegant, the other one's glamorous.\"
22:49And the only thing they had consensus on:
22:51well, if I could see them, I would
22:53clearly be able to tell them apart.
22:57And what I wondered was whether they were being affected
23:00by the name or the content of the color,
23:02so I decided to do a little experiment.
23:05So I brought these two bottles of nail polish into the laboratory,
23:08and I stripped the labels off.
23:10And I brought women into the laboratory,
23:12and I asked them, \"Which one would you pick?\"
23:1450 percent of the women accused me of playing a trick,
23:17of putting the same color nail polish
23:19in both those bottles.
23:27At which point you start to wonder who the trick's really played on.
23:30Now, of the women that could tell them apart,
23:33when the labels were off, they picked \"Adorable,\"
23:36and when the labels were on,
23:38they picked \"Ballet Slippers.\"
23:41So as far as I can tell,
23:43a rose by any other name
23:45probably does look different
23:47and maybe even smells different.
23:50BG: Thank you. Sheena Iyengar. Thank you Sheena.