26 Feb Cognitive dissonance sample paper

With respect to the types of behaviors potentially induced by a state of cognitive dissonance, Aaronson (Chapter 3 Self-Justification) points out the following: People are capable of rational, adaptive behavior, as well as dissonance-reducing behavior. What are the behaviors (and limitations) associated with protecting our egos through dissonance reduction?

According to Aronson (2018, Ch 3), we experience cognitive dissonance when we hold two psychological viewpoints that are inconsistent with one another in one or more ways. The tension that results from this discrepancy is unsettling, especially when a misalignment challenges our self-image. The human need for consistency is deeply ingrained, particularly when it comes to the alignment between our behavior and what we believe to be true about ourselves (Cialdini, 2009). When we feel dissonance between the two, we may even feel physical discomfort (Luttrell, 2016, 3:32). Regardless of how we experience cognitive dissonance, we are internally motivated to reduce it. We do this through a variety of strategies.

We might make changes to an existing attitude, belief, or behavior to correct the misalignment (Aronson, 2018; Luttrell, 2016). Redirection of this sort can be positive and helpful when the dissonance leads us to restore personal integrity and alignment with our values. Let’s say, for example, that I am someone who believes in protecting the vulnerable, but I later learn that I voted against the rights of those who are marginalized. When presented with new information, will I revise my beliefs or double down on my biases?

Another unconscious strategy that I might employ is adding new thoughts to justify or explain a cognitive or behavioral discrepancy. I did this regularly when I was involved in spiritual communities where we regularly used thought-terminating cliches to cope with cognitive dissonance, doubt, and/or an abuse of power (Lifton, 1961). Amanda Montell, author of the book Cultish: The Language of Fanaticism, brilliantly describes them as “psychological sedatives” (p. 86). Examples include: It is what it is. There are no accidents. You create your own reality. Everything happens for a reason.

Thought-terminating cliches aren’t all bad; we all need a reprieve from the onslaught of everyday reality from time to time. However, when we habitually use them to deal with cognitive dissonance, the limitations are apparent. When we are “not rational but rationalizing” (Aronson, p. 64) we may be sidestepping a critical opportunity for self-correction.

Why might it be very important to admit our mistakes – and why is it that we are usually so reluctant or unable to do so?

Contrary to what I learned in those same new-age communities, the development of a strong ego is a very useful thing. People with high self-esteem experience more cognitive dissonance when they are confronted with their mistakes (Aronson, Ch 3). As uncomfortable as it may be, perhaps this is good news because learning from our errors can help us to grow in our emotional intelligence.

We struggle to admit our mistakes for a variety of reasons. We might fear there will be negative consequences, such as losing face or a sense of belonging. Sometimes we struggle to admit our mistakes because, according to researcher Brené Brown, we confuse guilt with shame. In her book, Atlas of The Heart, she makes a helpful distinction between the two, sharing that shame is a focus on self, whereas guilt is a focus on behavior. Shame is “I am bad,” whereas guilt is “I did something bad” (p. 134). This is a critical distinction that can help us to, not only accept accountability but also to resist an urge to offload our shame onto others. As Aronson reminds us, dehumanization is a common, and at times dangerous, dissonance reduction strategy (Ch. 3).

What steps could we take to facilitate the chances of learning from our mistakes?

When we own up to our missteps, we contribute to a culture of accountability. When we model desirable behavior, our subordinates are likely to feel it in their own bodies via mirror neurons and social learning, or “the process by which we learn by observing” (Aronson, p. 115). In that way, we are setting an example that others are likely to follow.

Similarly, when we are confident enough to make amends publicly and in front of others, we are much more likely to follow through on the commitment we have made to do better (Cialdini, Ch. 3). If we are wise we will use this awareness to our constructive advantage.

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