The Geography of Thought: How Asians and Westerners Think Differently...and Why [Paperback]

Richard Nisbett (Author)

Book Description

Release date: March 30, 2004

Eminent psychologist Richard Nisbett boldly takes on the presumptions of evolutionary psychology in a provocative, powerfully engaging exploration of the divergent ways Eastern and Western societies see and understand the world.

When Richard Nisbett showed an animated underwater scene to his American students, they zeroed in on a big fish swimming among smaller fish. Japanese subjects, on the other hand, made observations about the background environment. These different “seeings” are a clue to profound underlying cognitive differences between Westerners and East Asians. For, as Nisbett demonstrates in The Geography of Thought, people think about and see the world differently because of differing ecologies, social structures, philosophies, and educational systems that date back to ancient Greece and China and that have survived into the modern world.

Editorial Reviews

From Publishers Weekly

This book may mark the beginning of a new front in the science wars. Nisbett, an eminent psychologist and co-author of a seminal Psychological Review paper on how people talk about their decision making, reports on some of his latest work in cultural psychology. He contends that "[h]uman cognition is not everywhere the same"-that those brought up in Western and East Asian cultures think differently from one another in scientifically measurable ways. Such a contention pits his work squarely against evolutionary psychology (as articulated by Steven Pinker and others) and cognitive science, which assume all appreciable human characteristics are "hard wired." Initial chapters lay out the traditional differences between Aristotle and Confucius, and the social practices that produced (and have grown out of) these differing "homeostatic approaches" to the world: Westerners tend to inculcate individualism and choice (40 breakfast cereals at the supermarket), while East Asians are oriented toward group relations and obligations ("the tall poppy is cut down" remains a popular Chinese aphorism). Next, Nisbett presents his actual experiments and data, many of which measure reaction times in recalling previously shown objects. They seem to show East Asians (a term Nisbett uses as a catch-all for Chinese, Koreans, Japanese and others) measurably more holistic in their perceptions (taking in whole scenes rather than a few stand-out objects). Westerners, or those brought up in Northern European and Anglo-Saxon-descended cultures, have a "tunnel-vision perceptual style" that focuses much more on identifying what's prominent in certain scenes and remembering it. Writing dispassionately yet with engagement, Nisbett explains the differences as "an inevitable consequence of using different tools to understand the world." If his explanation turns out to be generally accepted, it means a big victory for memes in their struggle with genes.
Copyright 2003 Reed Business Information, Inc. --This text refers to an out of print or unavailable edition of this title.

From Scientific American

Nisbett, a psychologist and Distinguished University Professor at the University of Michigan at Ann Arbor, used to believe that "all human groups perceive and reason in the same way." A series of events and studies led him gradually to quite another view, that Asians and Westerners "have maintained very different systems of thought for thousands of years." Different how? "The collective or interdependent nature of Asian society is consistent with Asians' broad, contextual view of the world and their belief that events are highly complex and determined by many factors. The individualistic or independent nature of Western society seems consistent with the Western focus on particular objects in isolation from their context and with Westerners' belief that they can know the rules governing objects and therefore can control the objects' behavior." Nisbett explores areas that manifest these different approaches--among them medicine, law, science, human rights and international relations. Are the societal differences so great that they will lead to conflict? Nisbett thinks not. "I believe the twain shall meet by virtue of each moving in the direction of the other."

Editors of Scientific American --This text refers to an out of print or unavailable edition of this title.

See all Editorial Reviews

Product Details

• Paperback: 288 pages
• Publisher: Free Press; Reprint edition (March 30, 2004)
• Language: English
• ISBN-10: 0743255356
• ISBN-13: 978-0743255356
• Product Dimensions: 5.5 x 0.7 x 8.4 inches
• Shipping Weight: 8.5 ounces (View shipping rates and policies)
• Average Customer Review: 3.7 out of 5 stars  See all reviews (75 customer reviews)
• Amazon Best Sellers Rank: #15,128 in Books (See Top 100 in Books)
  • #18 in Books > Politics & Social Sciences > Social Sciences > Specific Demographics > Ethnic Studies
  • #50 in Books > Politics & Social Sciences > Anthropology > Cultural
  • #70 in Books > Health, Fitness & Dieting > Psychology & Counseling > Social Psychology & Interactions

More About the Author

Discover books, learn about writers, read author blogs, and more.

Most Helpful Customer Reviews

167 of 206 people found the following review helpful

3.0 out of 5 stars Caveat Emptor June 29, 2004

By K. T. Ong

Format:Paperback

Nisbett's book is intended to illustrate the apparent differences in ways of thinking between Westerners and East Asians. While the experiments and their results as documented in the book are interesting and fascinating, in the early portions of the book he makes comparisons between the cultures of ancient Greece and China as an exploration of the historical origins of the mental inclinations of contemporary Westerners and Asians, and along the way he makes several claims about the two cultures which I would seriously question. (Indeed I would go further and ask why only Greece and China should be singled out for comparison, and not the Near East and India as well, considering the vast impact Christianity and Buddhism had on the West and East.)

Nisbett -- somewhat typically of Western authors, be it said -- credits the ancient Greeks with such virtues as a recognition of the uniqueness of the individual, a sense of curiosity, a desire to plumb the underlying reasons and principles of things, and so on, all qualities which he claims are absent or largely absent in China (if not indeed everywhere else in the past). I really don't think these claims stand up to the facts at all. (Don't know if I'm being paranoid, but frankly I seem to pick up faint racist odors coming from this book. And I really do think Nisbett is selecting from the facts.)

A reading of the Analects shows that Confucius was highly sensitive to the differences in personality among his students and tailored his teachings to suit them accordingly. He also demanded a lot of independent thinking from them and got upset when all they did was parrot his words. Contrariwise, scholars like Paul Feyerabend and Bruno Snell have argued that the 'heroes' of Homer's ILIAD cannot be understood as integrated individuals, only as 'systems of loosely connected parts'. Also, the Greeks practised slavery, but the Chinese mostly didn't, according to sinologists Joseph Needham and Derk Bodde. So much for the claim that the Greeks valued the individual and the Chinese didn't.

Nisbett also claims that there was little debate and argumentation between different views in the Chinese tradition. But there have been disagreements aplenty in the history of Chinese thought. Letters of discussion went back and forth between the Sung Dynasty thinkers Chu Hsi and Lu Hsiang-shan. Maurizio Scarpari also spoke of 'a lively and productive debate' on human nature in China 'that has almost lasted twenty-five centuries'.

Chu Hsi, China's most influential thinker for seven centuries, also advocated 'the investigation of things' to uncover their LI (often translated as 'principle') -- what makes them what they are. Who says the Greeks were the only people to search for principles and to be curious to know, and not the Chinese? Not surprisingly, there is no reference to Chu Hsi in Nisbett's book.

Finally, I want to look at what Nisbett said about the ancient remains of a group of people found somewhere in China, being identified as being of Caucasian stock and showing signs of being operated on surgically. Alongside this he muses on the absence of the practice of surgery in the Chinese tradition. What's the intended point? That if those were the remains of Asians, then marks of surgical operation would have been impossible? Apparently Nisbett didn't know that the world's first book on forensic medicine was Chinese. And surely it is a very long way from the unusual features found on a few corpses to sweeping generalisations about differences between races and cultures.

All in all, the book is interesting, but it makes certain claims that warrant a little suspicion.

211 of 264 people found the following review helpful

3.0 out of 5 stars The good, the bad, and the ugly. April 18, 2003

By Matthew Dioguardi

Format:Hardcover

First the good. Several experiments on human subjects have shown that Asians and Westerners at a very basic level have biases in perception and categorization. Some experiments on human subjects even show that these differences are, surprise, a bit situational. I have lived in Japan for nine years, and I have noticed several of these things myself. So it was rather refreshing to see experimental data that actually objectifies a lot of these differences. I do think people are often unaware of just how different even a simple picture might look to someone from a different culture. As descriptions of these experiments take up a large part of the book, it certainly might be worthwhile to purchase the book merely to read about them. However, one caution I must add is that Nisbett preludes every experiment's reported result with an "as expected" or an "as anticipated." Nisbett seems content to try and find tests that support his views, but one is forced to wonder how hard he tried to falsify them. A subtle but important difference.

Now, for the bad. If Nisbett had stuck to his interesting and fascinating experiments on human subjects, this book might have made for some interesting reading. Instead, his aims are much larger. He wants to show that, "Each of these orientations -- the Western and the Eastern -- is a self-reinforcing, homeostatic system. The social practices promote the worldviews: the worldviews dictate the appropriate thought processes; and the thought processes both justify the world views and support the social practices. Understanding these homeostatic systems has implications for grasping the fundamental nature of the mind, for beliefs about how we ought ideally to reason, and for appropriate education strategies for different peoples." There is so much philosophical absurdity packed into this phrase it's hard to unpack it all, but it spills out all over the book making it disconnected and confused at times. What would it mean to understand how we "ideally ought to reason." If we "ideally" knew how to reason we could shut off all debate. Where is Karl Popper when you need him? Think about it. If there is an ideal way to reason, then all future debate is shut off immediately. There's no reason to argue or debate about anything, merely turn the levers and use the "ideal" reasoning principles. Where's Kurt Godel when you need him? Another thing Nisbett might want to ask himself is this, how does he escape his own homeostatic system? After all, if the system determined his beliefs about the system then how do we know they are true at all, and not just products of the system itself?

Given this fundamentally flawed thesis, and his attempt to take some very narrow experiments on human subjects and basically roam sloppily over virtually any area he chooses, ranging from philosophy to history to culture, we get a phantasmagoria of stereotypes and confusions. Nisbett's biases are clear, he favors the Western system, after all, the entire approach of the book is mostly logical and argumentative. Yet, Nisbett wants to alternate between putting on his homeostatic-system-hat-for-Asians and his homeostatic-system-hat-for-Westerners as he compares the two with complete relativistic glee. He states: "Medicine in the West retains the analytic, object-oriented, and interventionist approaches that were common thousands of years ago: Find the offending part or humour and remove or alter it. Medicine in the East is far more holistic and has never until modern times been in the least inclined towards surgery or other heroic interventions." What's he got against Western medicine? He thinks that removing the offending humour is the same as modern surgery? He claims he isn't a relativist, and that's right. He's just confused.

There's a lot going on in Japan, where I live, worthy of interest and study. There is a serious problem, though, with critical thinking in Japan. After all, there is a lot of authoritarianism in Japan, just as there is throughout Asia. People in Japan need to learn to express their opinion and they aren't learning how to do that enough. (For that matter they could do a better job in America as well!). The former Japanese ambassador to the UN Yoshio Hatano once said, "Study should not be memorizing what our teachers teach us but learning how to think on our own. And what many Japanese need is to be able to clearly express and advocate their own opinions, even if these might be "minority opinions."" He said this in reference to the fact that many Japanese can't argue their opinions. Nisbet reduces issues like this to : "Is it a form of "colonialism" to demand that they [Asians] perform verbally and share their thoughts with their classmates?" Give me a break! With Nisbett's confused homeostatic-system-causes-beliefs model he just muddles his way through a host of important ethical issues spreading more confusion than enlightenment.

All in all, I would say Nisbett's problem is too much looking for ideal methods of reasoning and too little Karl Popper. In _Objective Knowledge_ Popper states, "An observation always presupposes the existence of some system of expectations." Basically Nisbett's whole program revolves around giving Asians and Westerners vague commands like "observe" or "choose" and then seeing how their expectations or preconceptions influenced them. This is interesting, but it doesn't tell us much we didn't already know. People from different cultures have different preconceptions. According to Popper we all have preconceptions and it's trying to improve them and get a little closer to the truth that is important. Is this a Western approach? Is this an Eastern approach? Is that all that matters?

I do recommend people interested in Asia check out some of these experiments on human subjects, they are interesting and worth reading about. Nevertheless, I can hardly recommend this book in clean and clear conscience. It's just too ugly.

26 of 31 people found the following review helpful

1.0 out of 5 stars Avoid if you're in academia June 15, 2010

By Sun Huixin

Format:Paperback

I bought this book with hopes that it would lead me to new insights in regard to sociology, psychology, and the East vs. West. In truth, what I read was a rather long, repetitive, not-so-distilled version of previous Asian Studies courses I've taken. Perhaps it would be interesting if you'd never had exposure to that area of study previously. I felt as if Nisbett repeated himself over and over, simply using different prose, and never really presenting me the "meat" of the study.

Additionally, I was unimpressed by the overall structure of the book. Nisbett cited a lot of studies, sure, but he never detailed them in footnotes (this is coming from someone who detests endnotes) and in fact, many of the sources he used dated from the 60s and 70s. In an ever-evolving field such as social-psychology (at least, I would assume it not to be stagnant), I would imagine he should have more up to date resources. Nisbett only used articles that supported his poorly stated (or was it ever stated??) hypothesis. He never pointed out an article that may have slightly disagreed with his claims. Additionally, his notation of the articles was extremely poor. He did not explain variables in an accurate way (how were Asian Americans operationalized? That is to say, were they first-generation, second-generation...did it matter to him?). Basically, he failed to set up his book in a way I, as a student, could relate to. There was no clear-cut hypothesis, no methodology, no explanation of his variables or procedures used.

Nisbett also used extremely vague language in reporting statistics. Things such as "many" and "just a few" really have no effect on his work in such a form (this is to say--I don't have a clue as to what he considers "a few" or "many." I have no idea what the strength of these relationships are. This was one of the most unprofessional parts of the book). He would have been better off to give the actual numbers and even a few basic statistics (statistical significance and strength are EXTREMELY easy to measure with a basic stats program and can easily be explained to the casual reader.) Such statistics would have added clarity to his work, but would have also justified it. I simply can't trust what he's saying if he doesn't explain. As noted above, the lack of articles discrediting his ideas bothered me as well. A professor should know better than to present his work in this way.

Finally, as another review by a low rater pointed out, Nisbett consistently presents the world as a dyad--the East and the West. I can't accept the division so easily, especially as it makes it seem as if there are simply (only) two ways of thinking in this world.

I realize not all people reading this book will find the same faults. My annoyance with his writing/presentation comes largely from the fact that I am a student in the social sciences field (I claim no great knowledge or experience; I'm using knowledge I've acquired in classes and from reading). Perhaps people will enjoy this as a pop-psych book, but I would recommend avoiding it if you're used to academic writing. This is an absolutely unprofessional work in those terms. To summarize, I take issue with his lack of statistical explanation, old references [that always, always back up his claim], lack of explanation of terms/variables, lack of dissenting research, and overall set-up. Perhaps Nisbett wants to present his findings to the non-academic, but in the meantime, he alienates those who use even "chi square" on a regular basis.