Cruel intentions behind Stanley Milgram’s “shock experiments”

  • Image credit: iStockphoto/Maurusone
  • This detailed replica of Stanley Milgram’s Yale Interaction Laboratory, and of the 1960s electro-shock equipment that he used, was commissioned by the Centre for Contemporary Art in Glasgow and created from transcripts of the original experiment by artist Rod Dickinson and collaborators Graeme Edler and Steve Rushton. Courtesy of Rod Dickinson
  • The actual 'shock machine' used by Stanley Milgram Archives of the History of American Psychology, University of Akron
  • Another office in Rod Dickinson’s Milgram Re-enactment installation features a tape recorder and other equipment, faithfully replicated from the originals used in Milgram’s study of obedience to authority. The original experiment was laden with artifice (fake electric shocks, actors playing scientists, prerecorded screams of pain) and was itself a coded re-enactment of events that took place during the Holocaust. Courtesy of Rod Dickinson
  • Graphic representation of the experiment’s layout. The experimenter (E) convinces the subject (T for “Teacher”) to give what he believes are painful electric shocks to another subject, who is actually an actor (L for “Learner”). Courtesy of Rod Dickinson
Date:19 December 2013 Tags:, , , , ,

On the face of it, the 1960s ‘shock machine’ experiments by Yale psychology researcher Stanley Milgram were unorthodox but academically acceptable. But then people began to ask questions, and our capacity to do evil came under close scrutiny… with fascinating and uncomfortable results. By Christopher Shea

In the early 1960s, when the Yale University psychology researcher Stanley Milgram built a “shock machine” and began recruiting hundreds of ordinary Americans to a basement lab to see how far they would go in punishing their fellow citizens, he put himself on a path to becoming one of the most famous, and controversial, figures of 20th century psychology.

His subjects, thinking they were serving as the “teacher” in a test of memory and learning, were instructed by a man in a lab coat to deliver a series of ever-stronger jolts to “learners” as they made mistakes on a quiz. The best-known variation of the study is one in which the person being shocked, actually an actor hidden from view, would shout out more and more desperately as the voltage increased, then fall ominously silent. Despite the shouts, 62 per cent of the participants obediently flipped the electrical switches up to the highest level.

Just 18 years after the Holocaust had raised profound questions about the human capacity for evil, and in the shadow of the trial of the Nazi leader Adolf Eichmann, Milgram’s haunting reports captured the popular imagination. “What sort of people,” asked The New York Times in its news article about the study, “slavishly doing what they are told, would send millions of fellow humans into gas chambers?” The answer appeared to be: any of us. The experiments also ignited a debate within psychology about Milgram’s research ethics, given the stress his subjects went through. Many expressed anguish even as they continued to flip the switches.

October marked the 50th anniversary of Milgram’s first published paper on the experiment. The event has inspired at least two conferences – including one at Yale – and a special issue of the Journal of Social Issues, and it is occasioning fresh examination of Milgram’s work. Scholars working in the Milgram archives at Yale University have, in recent years, begun to suggest that the experiments told a more complicated story than most people understand: of the many versions he ran, not all of them yielded such damning results, and their methods may not be as consistent as he reported.

A new entry on the critical side is a book just published in the United States, Behind the Shock Machine: The Untold Story of the Notorious Milgram Psychology Experiments, by the Australian journalist and psychologist Gina Perry. Perry says she set out with a respectful view of Milgram, thinking that she would be simply fleshing out the story of the experiments by tracking down as many test subjects as she could and telling their side of the story, with the help of the archives.

But, she says, she came to be appalled by the way the subjects were treated, and surprised by what she calls the sloppiness of his research. “The closer I looked at the inner workings of the experiment,” she writes, “the more contrived and unconvincing the results seemed.”

Pounding on the door… then silence
Milgram’s experiments made their first appearance in print in October 1963, in the Journal of Abnormal and Social Psychology. That article focused on an experiment in which the person supposedly being shocked took the shocks silently at first, then pounded on the door if the voltage reached 300 volts, and again at 315 volts – and then went silent. Sixty-five per cent of subjects nevertheless kept turning the electricity up to the highest voltage.

Milgram, cognisant of the public impact his work might have, filmed several subjects in the last days of the experiments. He went on to use that footage to make a documentary film, Obedience. “Can’t you check in to see if he’s all right?” a clearly distressed subject, Fred Prozi, a central figure in Obedience, asks plaintively, after a once-yelling “learner” goes silent.

“Not once we’ve started,” says the experimenter. “Please continue, teacher.” Prozi continues, but also gets out of his seat, pushes his papers away and puts his head in his hands. The fascination followed swiftly, as did the backlash. In June 1964, in American Psychologist, a psychologist named Diana Baumrind blasted the ethics of the experiment, singling out Milgram’s “posture of indifference” towards his subjects and asking sceptically whether the set-up could provide any insight into how people would act in the real world.

Despite Milgram’s relative fame, his work didn’t do wonders for his academic career. He failed to get tenure at Harvard, where he moved in 1962, and he was denied follow-up funding for his work; he taught at the City University of New York until his death in 1984. Partly because of the furore, universities created guidelines that would prevent the study from being replicated in its original form. (Today, all university based studies must be approved by on campus institutional review boards, which place strict limits on the physical and mental stress test subjects can be made to endure.)

Milgram has always had his defenders as a visionary. His work has experienced a revival of interest in recent years, spurred by such incidents as the use of torture in the war on terror and the mistreatment of captives at Abu Ghraib. Such books as The Obedience Experiments: A Case Study of Controversy in Social Science, by Arthur G Miller, a professor of psychology at Miami University, and a biography, The Man Who Shocked the World: The Life and Legacy of Stanley Milgram, by Thomas Blass, a psychologist at the University of Maryland, start from the premise that he raised profound questions about human behaviour under duress.

As Perry’s book points out, the findings were never so cut and dried. The first published study and scenes from Obedience stick in the mind, but in fact Milgram carried out some two dozen related experiments involving various degrees of coercion. In one, the “teacher” had to push the “learner’s” hand down on an electrical plate; in another, the experimenter gave instructions about the shock procedure and then left the room; in a third, there were two “experimenters” who gave conflicting advice. (When both experimenters were in the room, not one of the subjects turned the voltage to the highest level.)

Bovinely compliant?
In more than half the experiments, at least 60 per cent of the subjects disobeyed the experimenter before reaching the maximum – a statistic that might change your impression about how bovinely compliant the subjects were. There is also a question about whether the subjects thought they were actually hurting anyone: Milgram reported that three-quarters of them believed in the set-up, but that includes the 24 per cent who said they had “some doubts”.

Some of these complications were described by Milgram himself in the book Obedience to Authority: An Experimental View, (1974); others have been unearthed by scholars in the archives. Perry, in her book, raises a deeper issue that has been touched on by a few other scholars who have spent time in the Milgram archives: his actual practices in the lab could diverge quite a bit from what he reported in his articles. In an article published in History of Psychology this year, for instance, Stephen Gibson, a senior lecturer in psychology at Britain’s York St John University, noted that sometimes the experimenter would comply with the subjects’ demand that he go behind the screen to check on the suddenly silent “learner”; when that happened, the experimenter would come back to report that he was fine. That important detail was omitted in Milgram’s write-ups.

The tapes also suggest that Milgram’s experimenters sometimes departed from the script, making the findings less reliable overall. Milgram described, for instance, a clear set of four “prods” he was to use: “Please continue” (or “Please, go on”); “The experiment requires that you continue”; “It is absolutely essential that you continue”; and “You have no other choice; you must go on”. In documenting the experiment, Milgram gave the impression (although he could be fuzzy on the point) that once the experimenter had run through these prods, if the subject still balked, the experiment ended. But listening to archived tapes, Perry heard the experimenter “badgering people”, repeating the prods and introducing new ones. “You hear a moving of the goalposts,” she says.

Milgram later mailed out a full explanation of the experiment, but that was nearly a year later, and some people never got it, or apparently failed to read it. One subject Perry tracked down, Bob Lee, only learned what he’d been through in 1993, when he read an article about the experiments in the Connecticut Post. He told Perry that whoever ran the study was “a son of a bitch” and still seemed puzzled: “What was it about, anyway?” (She gave him only a partial answer.)

“There’s a little evil in there…”
Some subjects, like Bill Menold, a one-time credit union employee in New Haven and a chipper Florida retiree when Perry spoke to him, took home the lesson Milgram intended: “There’s a little evil in there, you know,” he said, pointing at himself. Yet another – torn between anger at Milgram and respect – couldn’t remember at what voltage he stopped, and “worried at” the issue obsessively, Perry reports. The son of another subject called the experiment “a dreadful footnote” in his mother’s life.

The shorthand descriptions of the experiments that later appeared in textbooks fail to capture how torn even most of the “obedient” subjects were, Perry says. Today, some psychologists think Milgram’s experiments were of inestimable value, while others believe they produced little more than gratuitous torment. Perry says, dismissively, that they “demonstrated something in a lab in 1961 and 1962 about what scientists can get people to do”.

Blass, author of the Milgram biography, has read many of the same archival papers as Perry and remains impressed by the experimentalist. He admires the verve of her book, but “when there’s speculation that could go one way or another”, he says, Perry invariably “goes in the way that’s damaging to Milgram”. Should Milgram be criticised for his incomplete debriefings, he asks, or praised for debriefing people at all in an era when many researchers did not?

A clear problem is that evolving ethical standards have made Milgram’s findings, unlike most others in social science, basically impossible to replicate. But in 2009, Jerry M Burger, a professor of Santa Clara University, gave it a shot. He published the results of a Milgram-like study that had been tailored to get past university ethics boards: test subjects were carefully screened for anxiety, the experiment ended if the subject pressed the 150-volt lever, or after a single vocal protest from the “learner”, and everyone was thoroughly debriefed afterwards. In that experiment, 70 per cent pulled the lever to the maximum.

“To say that people disagree about how to interpret Milgram’s studies is absolutely correct,” says Burger. “Is he really studying obedience? Is it really related to the Holocaust? There are volumes written about this over the last 50 years. That’s different from saying the findings are unreliable.”

One acknowledged weakness of Milgram’s work is that he failed to provide a robust theory for why people acted the way they did: he simply asserted that they ceded their agency to the authority figure, a claim that doesn’t seem to match the complexity of the interactions in the lab.

“It’s not a black and white situation,” says Perry. People were looking for some resolution of the ambiguity, and they looked to the experimenter as the representative of an Ivy League university. A lot of people expressed faith that Yale wouldn’t harm someone.”

Whatever the flaws in Milgram’s methods, it’s clear that he raised tantalising and unresolved questions about how humans respond to pressure to do harm. The issue now is how, in an era with different or tougher ethical standards, we can move beyond these studies while probing similarly vexing issues – especially given the shadows that Milgram’s work still casts.

Burger has offered his 21st century shock machine to anyone with a promising research project, he says. So far, he’s had no takers.

Reproduced with permission. First published in the Boston Globe.

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