Research in the January American Psychologist recreates the 1974 Milgram experiment in which volunteers obediently administered what they thought were increasingly painful electric shocks to protesting subjects. The original study was criticized as unethical, heralding the advent of stricter controls over institutional research on human subjects. So we waited a whole 32 years to do it all over again.
Santa Clara University Professor and Milgram experiment recreator Jerry Burger tried to correct for the ethical flaws in Milgram’s research design by weeding out volunteers deemed likely to be upset, decreasing the voltages supposedly involved in the fake shocks, and telling volunteers three times that they could stop participating at any time. Participants were also reassured that by clicking their heels together and saying “There’s no place like home,” they could leave the premises without penalty and visit Auntie Em.
All of which begs several questions: How do you decide who will be upset by what in the future? If you weed out the subjects who are likely to be upset according to your Magic 8-ball, won’t you get a higher proportion of people with lower empathy? Do you really buy that your subjects trust the guy in charge of electric shocks won’t hurt them if they stop doing what he says? Was there really any question after the Holocaust, the Nakba, 9/11, and Abu Ghraib that sometimes people just follow orders?
To better address these remaining questions, competing California University researcher Mary Whopper will be taking the modified Milgram experiment to Bulgaria, aboriginal Australia, and the remote part of Alaska from which Russia is visible on clear mornings. She hopes to find volunteers unexposed to mainstream obedience conditioning – “Whopper Virgins,” if you will – to determine once and for all whether blind obedience to authority is human nature or a variable result of social conditioning. She will also find out whether low empathy correlates with a preference for regular or curly fries.
Hannah Arendt concludes in Eichmann in Jerusalem: “Morally speaking, it is hardly less wrong to feel guilty without having done something specific than it is to feel free of all guilt if one is actually guilty of something.” Modern science has now confirmed and reconfirmed Arendt’s trenchant insight into the human condition, settling matters of personal responsibility, existential isolation, and man’s search for meaning once and for all. Don’t feel so bad that you’re an arschloch.