overconfidence

The confidence game

PNRJ core principles, ethics, heuristics and biases, personal, politics , , , , , , , , , , ,

Dec 14 JDN 2461024

Our society rewards confidence. Indeed, it seems to do so without limit: The more confident you are, the more successful you will be, the more prestige you will gain, the more power you will have, the more money you will make. It doesn’t seem to matter whether your confidence is justified; there is no punishment for overconfidence and no reward for humility.

If you doubt this, I give you Exhibit A: President Donald Trump.

He has nothing else going for him. He manages to epitomize almost every human vice and lack in almost every human virtue. He is ignorant, impulsive, rude, cruel, incurious, bigoted, incompetent, selfish, xenophobic, racist, and misogynist. He has no empathy, no understanding of justice, and little capacity for self-control. He cares nothing for truth and lies constantly, even to the point of pathology. He has been convicted of multiple felonies. His businesses routinely go bankrupt, and he saves his wealth mainly through fraud and lawsuits. He has publicly admitted to sexually assaulting adult women, and there is mounting evidence that he has also sexually assaulted teenage girls. He is, in short, one of the worst human beings in the world. He does not have the integrity or trustworthiness to be an assistant manager at McDonald’s, let alone President of the United States.

But he thinks he’s brilliant and competent and wise and ethical, and constantly tells everyone around him that he is—and millions of people apparently believe him.

To be fair, confidence is not the only trait that our society rewards. Sometimes it does actually reward hard work, competence, or intellect. But in fact it seems to reward these virtues less consistently than it rewards confidence. And quite frankly I’m not convinced our society rewards honesty at all; liars and frauds seem to be disproportionately represented among the successful.

This troubles me most of all because confidence is not a virtue.

There is nothing good about being confident per se. There is virtue in notbeing underconfident, because underconfidence prevents you from taking actions you should take. But there is just as much virtue in not being overconfident, because overconfidence makes you take actions you shouldn’t—and if anything, is the more dangerous of the two. Yet our culture appears utterly incapable of discerning whether confidence is justifiable—even in the most blatantly obvious cases—and instead rewards everyone all the time for being as confident as they can possibly be.

In fact, the most confident people are usually less competent than the most humble people—because when you really understand something, you also understand how much you don’t understand.

We seem totally unable to tell whether someone who thinks they are right is actually right; and so, whoever thinks they are right is assumed to be right, all the time, every time.

Some of this may even be genetic, a heuristic that perhaps made more sense in our ancient environment. Even quite young children already are more willing to trust confident answers than hesitant ones, in multiple experiments.

Studies suggest that experts are just as overconfident as anyone else, but to be frank, I think this is because you don’t get to be called an expert unless you’re overconfident; people with intellectual humility are filtered out by the brutal competition of academia before they can get tenure.

I guess this is also personal for me.

I am not a confident person. Temperamentally, I just feel deeply uncomfortable going out on a limb and asserting things when I’m not entirely certain of them. I also have something of a complex about ever being perceived as arrogant or condescending, maybe because people often seem to perceive me that way even when I am actively trying to do the opposite. A lot of people seem to take you as condescending when you simply acknowledge that you have more expertise on something than they do.

I am also apparently a poster child for Impostor Syndrome. I once went to an Impostor Syndrome with a couple dozen other people where they played a bingo game for Impostor Syndrome traits and behaviors—and won. I once went to a lecture by George Akerlof where he explained that he attributed his Nobel Prize more to luck and circumstances than any particular brilliance on his part—and I guarantee you, in the extremely unlikely event I ever win a prize like that, I’ll say the same.

Compound this with the fact that our society routinely demands confidence in situations where absolutely no one could ever justify being confident.

Consider a job interview, when they ask you: “Why are you the best candidate for this job?” I couldn’t possibly know that. No one in my position could possibly know that. I literally do not know who your other candidates are in order to compare myself to them. I can tell you why I am qualified, but that’s all I can do. I could be the best person for the job, but I have no idea if I am. It’s your job to figure that out, with all the information in front of you—and I happen to know that you’re actually terrible at it, even with all that information I don’t have access to. If I tell you I know I’m the best person for the job, I am, by construction, either wildly overconfident or lying. (And in my case, it would definitely be lying.)

In fact, if I were a hiring manager, I would probably disqualify anyone who told me they were the best person for the job—because the one thing I now know about them is that they are either overconfident or willing to lie. (But I’ll probably never be a hiring manager.)

Likewise, I’ve been often told when pitching creative work to explain why I am the best or only person who could bring this work to life, or to provide accurate forecasts of how much the work would sell if published. I almost certainly am not the best or only person who could do anything—only a handful of people on Earth could realistically say that they are, and they’ve all already won Oscars or Emmys or Nobel Prizes. Accurate sales forecasts for creative works are so difficult that even Disney Corporation, an ever-growing conglomerate media superpower with billions of dollars to throw at the problem and even more billions of dollars at stake in getting it right, still routinely puts out films that are financial failures.


They casually hand you impossible demands and then get mad at you when you say you can’t meet them. And then they go pick someone else who claims to be able to do the impossible.

There is some hope, however.

Some studies suggest that people can sometimes recognize and punish overconfidence—though, again, I don’t see how that can be reconciled with the success of Donald Trump. In this study of evaluating expert witnesses, the most confident witnesses were rated as slightly less reliable than the moderately-confident ones, but both were far above the least-confident ones.

Surprisingly simple interventions can make intellectual humility more salient to people, and make them more willing to trust people who express doubt—who are, almost without exception, the more trustworthy people.

But somehow, I think I have to learn to express confidence I don’t feel, because that’s how you succeed in our society.

Why are so many famous people so awful?

PNRJ ethics, inequality, market failure , , , , , , , , , , , , , , , , , , , , , , , , , ,

Oct 12 JDN 2460961

J.K. Rowling is a transphobic bigot. H.P. Lovecraft was an overt racist. Orson Scott Card is homophobic, and so was Frank Herbert. Robert Heinlein was a misogynist. Isaac Asimov was a serial groper and sexual harasser. Neil Gaiman has been credibly accused of multiple sexual assaults.

That’s just among sci-fi and fantasy authors whose work I admire. I could easily go on with lots of other famous people and lots of other serious allegations. (I suppose Bill Cosby and Roman Polanski seem like particularly apt examples.)

Some of these are worse than others; since they don’t seem to be guilty of any actual crimes, we might even cut some slack to Lovecraft, Herbert and Heinlein for being products of their times. (It seems very hard to make that defense for Asimov and Gaiman, with Rowling and Card somewhere in between because they aren’t criminals, but ‘their time’ is now.)

There are of course exceptions: Among sci-fi authors, for instance, Ursula Le Guin, Becky Chambers, Alistair Reynolds and Andy Weir all seem to be ethically unimpeachable. (As far as I know? To be honest, I still feel blind-sided by Neil Gaiman.)

But there really does seem to be pattern here:

Famous people are often bad people.

I guess I’m not quite sure what the baseline rate of being racist, sexist, or homophobic is (and frankly maybe it’s pretty high); but the baseline rate of committing multiple sexual assaults is definitely lower than the rate at which famous men get credibly accused of such.

Lord Acton famously remarked similarly:

Power tends to corrupt and absolute power corrupts absolutely. Great men are almost always bad men, even when they exercise influence and not authority; still more when you superadd the tendency of the certainty of corruption by authority.

I think this account is wrong, however. Abraham Lincoln, Mahatma Gandhi, and Nelson Mandela were certainly powerful—and certainly flawed—but they do not seem corrupt to me. I don’t think that Gandhi beat his wife because he led the Indian National Congress, and Mandela supported terrorists precisely during the period when he had the least power and the fewest options. (It’s almost tautologically true that Lincoln couldn’t have suspended habeas corpusif he weren’t extremely powerful—but that doesn’t mean that it was the power that shaped his character.)

I don’t think the problem is that power corrupts. I think the problem is that the corrupt seek power, and are very good at obtaining it.

In fact, I think the reason that so many famous people are such awful people is that our society rewards being awful. People will flock to you if you are overconfident and good at self-promoting, and as long as they like your work, they don’t seem to mind who you hurt along the way; this makes a perfect recipe for rewarding narcissists and psychopaths with fame, fortune, and power.

If you doubt that this is the case:

How else do you explain Donald Trump?

The man has absolutely no redeeming qualities. He is incompetent, willfully ignorant, deeply incurious, arrogant, manipulative, and a pathological liar. He’s also a racist, misogynist, and admitted sexual assaulter. He has been doing everything in his power to prevent the release of the Epstein Files, which strongly suggests he has in fact sexually assaulted teenagers. He’s also a fascist, and now that he has consolidated power, he is rapidly pushing the United States toward becoming a fascist state—complete with masked men with guns who break into your home and carry you away without warrants or trials.

Yet tens of millions of Americans voted for him to become President of the United States—twice.

Basically, it seems to be that Trump said he was great, and they believed him. Simply projecting confidence—however utterly unearned that confidence might be—was good enough.

When it comes to the authors I started this post with, one might ask whether their writing talents were what brought them fame, independently or in spite of their moral flaws. To some extent that is probably true. But we also don’t really know how good they are, compared to all the other writers whose work never got published or never got read. Especially during times—all too recently—when writers who were women, queer, or people of color simply couldn’t get their work published, who knows what genius we might have missed out on? Dune the first book is a masterpiece, but by the time we get to Heretics of Dune the books have definitely lost their luster; maybe there were some other authors with better books that could have been published, but never were because Herbert had the clout and the privilege and those authors didn’t.

I do think genuine merit has some correlation with success. But I think the correlation is much weaker than is commonly supposed. A lot of very obviously terrible and/or incompetent people are extremely successful in life. Many of them were born with advantages—certainly true of Elon Musk and Donald Trump—but not all of them.

Indeed, there are so many awful successful people that I am led to conclude that moral behavior has almost nothing to do with success. I don’t think people actively go out of their way to support authors, musicians, actors, business owners or politicians who are morally terrible; but it’s difficult for me to reject the hypothesis that they literally don’t care. Indeed, when evidence emerges that someone powerful is terrible, usually their supporters will desperately search for reasons why the allegations can’t be true, rather than seriously considering no longer supporting them.

I don’t know what to do about this.

I don’t know how to get people to believe allegations more, or care about them more; and that honestly seems easier than changing the fundamental structure of our society in a way that narcissists and psychopaths are no longer rewarded with power. The basic ways that we decide who gets jobs, who gets published, and who gets elected seem to be deeply, fundamentally broken; they are selecting all the wrong people, and our whole civilization is suffering the consequences.


We are so far from a just world that I honestly can’t see how to get there from here, or even how to move substantially closer.

But I think we still have to try.

On foxes and hedgehogs, part II

PNRJ heuristics and biases, politics, statistics , , , , , , , , , , , , ,

Aug 3 JDN 2460891

In last week’s post I described Philip E. Tetlock’s experiment showing that “foxes” (people who are open-minded and willing to consider alternative views) make more accurate predictions than “hedgehogs” (people who are dogmatic and conform strictly to a single ideology).

As I explained at the end of the post, he, uh, hedges on this point quite a bit, coming up with various ways that the hedgehogs might be able to redeem themselves, but still concluding that in most circumstances, the foxes seem to be more accurate.

Here are my thoughts on this:

I think he went too easy on the hedgehogs.

I consider myself very much a fox, and I honestly would never assign a probability of 0% or 100% to any physically possible event. Honestly I consider it a flaw in Tetlock’s design that he included those as options but didn’t include probabilities I would assign, like 1%, 0.1%, or 0.01%.

He only let people assign probabilities in 10% increments. So I guess if you thought something was 3% likely, you’re supposed to round to 0%? That still feels terrible. I’d probably still write 10%. There weren’t any questions like “Aliens from the Andromeda Galaxy arrive to conquer our planet, thus rendering all previous political conflicts moot”, but man, had there been, I’d still be tempted to not put 0%. I guess I would put 0% for that though? Because in 99.999999% of cases, I’d get it right—it wouldn’t happen—and I’d get more points. But man, even single-digit percentages? I’d mash the 10% button. I am pretty much allergic to overconfidence.

In fact, I think in my mind I basically try to use a logarithmic score, which unlike a Brier score, severely (technically, infinitely) punishes you for saying that something impossible happened or something inevitable didn’t. Like, really, if you’re doing it right, that should never, ever happen to you. If you assert that something has 0% probability and it happens, you have just conclusively disproven your worldview. (Admittedly it’s possible you could fix it with small changes—but a full discussion of that would get us philosophically too far afield. “outside the scope of this paper”.)

So honestly I think he was too lenient on overconfidence by using a Brier score, which does penalize this kind of catastrophic overconfidence, but only by a moderate amount. If you say that something has a 0% chance and then it happens, you get a Brier score of -1. But if you say that something has a 50% chance and then it happens (which it would, you know, 50% of the time), you’d get a Brier score of -0.25. So even absurd overconfidence isn’t really penalized that badly.

Compare this to a logarithmic rule: Say 0% and it happens, and you get negative infinity. You lose. You fail. Go home. Your worldview is bad and you should feel bad. This should never happen to you if you have a coherent worldview (modulo the fact that he didn’t let you say 0.01%).

So if I had designed this experiment, I would have given finer-grained options at the extremes, and then brought the hammer down on anybody who actually asserted a 0% chance of an event that actually occurred. (There’s no need for the finer-grained options elsewhere; over millennia of history, the difference between 0% and 0.1% is whether it won’t happen or it will—quite relevant for, say, full-scale nuclear war—while the difference between 40% and 42.1% is whether it’ll happen every 2 to 3 years or… every 2 to 3 years.)

But okay, let’s say we stick with the Brier score, because infinity is scary.

  1. About the adjustments:
    1. The “value adjustments” are just absolute nonsense. Those would be reasons to adjust your policy response, via your utility function—they are not a reason to adjust your probability. Yes, a nuclear terrorist attack would be a really big deal if it happened and we should definitely be taking steps to prevent that; but that doesn’t change the fact that the probability of one happening is something like 0.1% per year and none have ever happened. Predicting things that don’t happen is bad forecasting, even if the things you are predicting would be very important if they happened.
    2. The “difficulty adjustments” are sort of like applying a different scoring rule, so that I’m more okay with; but that wasn’t enough to make the hedgehogs look better than the foxes.
    3. The “fuzzy set” adjustments could be legitimate, but only under particular circumstances. Being “almost right” is only valid if you clearly showed that the result was anomalous because of some other unlikely event, and—because the timeframe was clearly specified in the questions—“might still happen” should still get fewer points than accurately predicting that it hasn’t happened yet. Moreover, it was very clear that people only ever applied these sort of changes when they got things wrong; they rarely if ever said things like “Oh, wow, I said that would happen and it did, but for completely different reasons that I didn’t expect—I was almost wrong there.” (Crazy example, but if the Soviet Union had been taken over by aliens, “the Soviet Union will fall” would be correct—but I don’t think you could really attribute that to good political prediction.)
  2. The second exercise shows that even the foxes are not great Bayesians, and that some manipulations can make people even more inaccurate than before; but the hedgehogs also perform worse and also make some of the same crazy mistakes and still perform worse overall than the foxes, even in that experiment.
  3. I guess he’d call me a “hardline neopositivist”? Because I think that your experiment asking people to predict things should require people to, um, actually predict things? The task was not to get the predictions wrong but be able to come up with clever excuses for why they were wrong that don’t challenge their worldview. The task was to not get the predictions wrong. Apparently this very basic level of scientific objectivity is now considered “hardline neopositivism”.

I guess we can reasonably acknowledge that making policy is about more than just prediction, and indeed maybe being consistent and decisive is advantageous in a game-theoretic sense (in much the same way that the way to win a game of Chicken is to very visibly throw away your steering wheel). So you could still make a case for why hedgehogs are good decision-makers or good leaders.

But I really don’t see how you weasel out of the fact that hedgehogs are really bad predictors. If I were running a corporation, or a government department, or an intelligence agency, I would want accurate predictions. I would not be interested in clever excuses or rich narratives. Maybe as leaders one must assemble such narratives in order to motivate people; so be it, there’s a division of labor there. Maybe I’d have a separate team of narrative-constructing hedgehogs to help me with PR or something. But the people who are actually analyzing the data should be people who are good at making accurate predictions, full stop.

And in fact, I don’t think hedgehogs are good decision-makers or good leaders. I think they are good politicians. I think they are good at getting people to follow them and believe what they say. But I do not think they are actually good at making the decisions that would be the best for society.

Indeed, I think this is a very serious problem.

I think we systematically elect people to higher office—and hire them for jobs, and approve them for tenure, and so on—because they express confidence rather than competence. We pick the people who believe in themselves the most, who (by regression to the mean if nothing else) are almost certainly the people who are most over-confident in themselves.

Given that confidence is easier to measure than competence in most areas, it might still make sense to choose confident people if confidence were really positively correlated with competence, but I’m not convinced that it is. I think part of what Tetlock is showing us is that the kind of cognitive style that yields high confidence—a hedgehog—simply is not the kind of cognitive style that yields accurate beliefs—a fox. People who are really good at their jobs are constantly questioning themselves, always open to new ideas and new evidence; but that also means that they hedge their bets, say “on the other hand” a lot, and often suffer from Impostor Syndrome. (Honestly, testing someone for Impostor Syndrome might be a better measure of competence than a traditional job interview! Then again, Goodhart’s Law.)

Indeed, I even see this effect within academic science; the best scientists I know are foxes through and through, but they’re never the ones getting published in top journals and invited to give keynote speeches at conferences. The “big names” are always hedgehog blowhards with some pet theory they developed in the 1980s that has failed to replicate but somehow still won’t die.

Moreover, I would guess that trustworthiness is actually pretty strongly inversely correlated to confidence—“con artist” is short for “confidence artist”, after all.

Then again, I tried to find rigorous research comparing openness (roughly speaking “fox-ness”) or humility to honesty, and it was surprisingly hard to find. Actually maybe the latter is just considered an obvious consensus in the literature, because there is a widely-used construct called honesty-humility. (In which case, yeah, my thinking on trustworthiness and confidence is an accepted fact among professional psychologists—but then, why don’t more people know that?)

But that still doesn’t tell me if there is any correlation between honesty-humility and openness.

I did find these studies showing that both honesty-humility and openness are both positively correlated with well-being, both positively correlated with cooperation in experimental games, and both positively correlated with being left-wing; but that doesn’t actually prove they are positively correlated with each other. I guess it provides weak evidence in that direction, but only weak evidence. It’s entirely possible for A to be positively correlated with both B and C but B and C are uncorrelated or negatively correlated. (Living in Chicago is positively correlated with being a White Sox fan and positively correlated with being a Cubs fan, but being a White Sox fan is not positively correlated with being a Cubs fan!)

I also found studies showing that higher openness predicts less right-wing authoritarianism and higher honesty predicts less social conformity; but that wasn’t the question either.

Here’s a factor analysis specifically arguing for designing measures of honesty-humility so that they don’t correlate with other personality traits, so it can be seen as its own independent personality trait. There are some uncomfortable degrees of freedom in designing new personality metrics, which may make this sort of thing possible; and then by construction honesty-humility and openness would be uncorrelated, because any shared components were parceled out to one trait or the other.

So, I guess I can’t really confirm my suspicion here; maybe people who think like hedgehogs aren’t any less honest, or are even more honest, than people who think like foxes. But I’d still bet otherwise. My own life experience has been that foxes are honest and humble while hedgehogs are deceitful and arrogant.

Indeed, I believe that in systematically choosing confident hedgehogs as leaders, the world economy loses tens of trillions of dollars a year in inefficiencies. In fact, I think that we could probably end world hunger if we only ever put leaders in charge who were both competent and trustworthy.

Of course, in some sense that’s a pipe dream; we’re never going to get all good leaders, just as we’ll never get zero death or zero crime.

But based on how otherwise-similar countries have taken wildly different trajectories based on differences in leadership, I suspect that even relatively small changes in that direction could have quite large impacts on a society’s outcomes: South Korea isn’t perfect at picking its leaders; but surely it’s better than North Korea, and indeed that seems like one of the primary things that differentiates the two countries. Botswana is not a utopian paradise, but it’s a much nicer place to live than Nigeria, and a lot of the difference seems to come down to who is in charge, or who has been in charge for the last few decades.

And I could put in a jab here about the current state of the United States, but I’ll resist. If you read my blog, you already know my opinions on this matter.