Сьюзан Кейн - Quiet [The Power of Introverts in a World That Can't Stop Talking]

In contrast, the man I’m about to describe seems a very different breed: he lives with his wife in a tucked-away house on more than two acres of remote Canadian woods, visited occasionally by his children and grandchildren, but otherwise keeping to himself. He spends his free time scoring music, reading and writing books and articles, and e-mailing friends long notes he calls “e-pistles.” When he does socialize, he favors one-on-one encounters. At parties, he pairs off into quiet conversations as soon as he can or excuses himself “for a breath of fresh air.” When he’s forced to spend too much time out and about or in any situation involving conflict, he can literally become ill.

Would you be surprised if I told you that the vaudevillean professor and the recluse who prefers a life of the mind are one and the same man? Maybe not, when you consider that we all behave differently depending on the situation. But if we’re capable of such flexibility, does it even make sense to chart the differences between introverts and extroverts? Is the very notion of introversion-extroversion too pat a dichotomy: the introvert as sage philosopher, the extrovert as fearless leader? The introvert as poet or science nerd, the extrovert as jock or cheerleader? Aren’t we all a little of both?

Psychologists call this the “person-situation” debate: Do fixed personality traits really exist, or do they shift according to the situation in which people find themselves? If you talk to Professor Little, he’ll tell you that despite his public persona and his teaching accolades, he’s a true blue, off-the-charts introvert, not only behaviorally but also neurophysiologically (he took the lemon juice test I described in chapter 4 and salivated right on cue). This would seem to place him squarely on the “person” side of the debate: Little believes that personality traits exist, that they shape our lives in profound ways, that they’re based on physiological mechanisms, and that they’re relatively stable across a lifespan. Those who take this view stand on broad shoulders: Hippocrates, Milton, Schopenhauer, Jung, and more recently the prophets of fMRI machines and skin conductance tests.

On the other side of the debate are a group of psychologists known as the Situationists. Situationism posits that our generalizations about people, including the words we use to describe one another—shy, aggressive, conscientious, agreeable—are misleading. There is no core self; there are only the various selves of Situations X, Y, and Z. The Situationist view rose to prominence in 1968 when the psychologist Walter Mischel published Personality and Assessment , challenging the idea of fixed personality traits. Mischel argued that situational factors predict the behavior of people like Brian Little much better than supposed personality traits.

For the next few decades, Situationism prevailed. The postmodern view of self that emerged around this time, influenced by theorists like Erving Goffman, author of The Presentation of Self in Everyday Life , suggested that social life is performance and social masks are our true selves. Many researchers doubted whether personality traits even existed in any meaningful sense. Personality researchers had trouble finding jobs.

But just as the nature-nurture debate was replaced with interactionism—the insight that both factors contribute to who we are, and indeed influence each other—so has the person-situation debate been superseded by a more nuanced understanding. Personality psychologists acknowledge that we can feel sociable at 6:00 p.m. and solitary at 10:00 p.m., and that these fluctuations are real and situation-dependent. But they also emphasize how much evidence has emerged to support the premise that notwithstanding these variations, there truly is such a thing as a fixed personality.

These days, even Mischel admits that personality traits exist, but he believes they tend to occur in patterns. For example, some people are aggressive with peers and subordinates but docile with authority figures; others are just the opposite. People who are “rejection-sensitive” are warm and loving when they feel secure, hostile and controlling when they feel rejected.

But this comfortable compromise raises a variation on the problem of free will that we explored in chapter 5. We know that there are physiological limits on who we are and how we act. But should we attempt to manipulate our behavior within the range available to us, or should we simply be true to ourselves? At what point does controlling our behavior become futile, or exhausting?

If you’re an introvert in corporate America, should you try to save your true self for quiet weekends and spend your weekdays striving to “get out there, mix, speak more often, and connect with your team and others, deploying all the energy and personality you can muster,” as Jack Welch advised in a BusinessWeek online column? If you’re an extroverted university student, should you save your true self for rowdy weekends and spend your weekdays focusing and studying? Can people fine-tune their own personalities this way?

The only good answer I’ve heard to these questions comes from Professor Brian Little.

On the morning of October 12, 1979, Little visited the Royal Military College Saint-Jean on the Richelieu River, forty kilometers south of Montreal, to address a group of senior military officers. As an introvert might be expected to do, he’d prepared thoroughly for the speech, not only rehearsing his remarks but also making sure he could cite the latest research. Even while delivering his talk, he was in what he calls classic introvert mode, continually scanning the room for audience displeasure and making adjustments as needed—a statistical reference here, a dollop of humor there.

The speech was a success (so much so that he would be invited to make it every year). But the next invitation the college extended horrified him: to join the top brass for lunch. Little had to deliver another lecture that afternoon, and he knew that making small talk for an hour and a half would wipe him out. He needed to recharge for his afternoon performance.

Thinking quickly, he announced that he had a passion for ship design and asked his hosts if he might instead take the opportunity of his visit to admire the boats passing by on the Richelieu River. He then spent his lunch hour strolling up and down the river pathway with an appreciative expression on his face.

For years Little returned to lecture at the college, and for years, at lunchtime, he walked the banks of the Richelieu River indulging his imaginary hobby—until the day the college moved its campus to a landlocked location. Stripped of his cover story, Professor Little resorted to the only escape hatch he could find—the men’s room. After each lecture, he would race to the restroom and hide inside a stall. One time, a military man spotted Little’s shoes under the door and began a hearty conversation, so Little took to keeping his feet propped up on the bathroom walls, where they would be hidden from view. (Taking shelter in bathrooms is a surprisingly common phenomenon, as you probably know if you’re an introvert. “After a talk, I’m in bathroom stall number nine,” Little once told Peter Gzowski, one of Canada’s most eminent talk-show hosts. “After a show, I’m in stall number eight,” replied Gzowski, not missing a beat.)

You might wonder how a strong introvert like Professor Little manages to speak in public so effectively. The answer, he says, is simple, and it has to do with a new field of psychology that he created almost singlehandedly, called Free Trait Theory. Little believes that fixed traits and free traits coexist. According to Free Trait Theory, we are born and culturally endowed with certain personality traits—introversion, for example—but we can and do act out of character in the service of “core personal projects.”