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Thinking and Deciding

Thinking and Deciding

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SELF-CONTROL 491<br />

offered the fourth beer, we will see it not as a single choice but as a choice for a long<br />

string of similar occasions. Because all of the future occasions are far away in time,<br />

the utility of not having the beer (on these future occasions) considerably outweighs<br />

the utility of having it. This difference in favor of moderation may be large enough<br />

to outweigh the difference in favor of indulgence that would otherwise be present. 11<br />

To some extent, this mechanism can operate even without the conscious formulation<br />

of rules. As we noted earlier, each decision we make sets a precedent for<br />

making the same decision in similar situations in the future. When we decide to have<br />

the fourth beer (the first time we have the opportunity), we are likely to have four<br />

beers on similar occasions in the future. If we simply recognize this fact the first<br />

time that the decision is presented to us, we may make the decision differently, with<br />

more awareness of distant consequences, than if we see the decision as applying to<br />

a single case. It is possible that many bad habits, such as smoking, begin in this<br />

way, with an apparently isolated decision that sets a precedent. If I try a cigarette<br />

that someone offers me at a party, I am likely to make the same decision (to accept<br />

one) again later, <strong>and</strong> soon I will be hooked. What is critical, then, in order for this<br />

mechanism to work, is the recognition that single decisions establish patterns over<br />

the indefinite future.<br />

We respond to our own violation of our personal rules in two ways. We can<br />

rationalize the violations by making up exceptions. The alcoholic trying to reform<br />

suddenly discovers an old buddy whom he has not seen for years — a situation that<br />

requires a drink — or else it is his half-birthday, or his second cousin’s wedding<br />

anniversary. If this mechanism is relied upon too much, the rule itself is weakened,<br />

but it may never be totally destroyed in the person’s mind, even though an external<br />

observer would surely think it was. Rationalization of this sort is an example of<br />

wishful thinking (Chapter 9).<br />

If we do not rationalize the violation but feel guilty, we may try to compensate for<br />

the violations by inventing some sort of self-punishment — in essence, the piling up<br />

of rules (concerning penalties) on rules (concerning behavior). The bulimic woman<br />

may force herself to fast totally after a day of overeating, leading to the cycles of<br />

fasting <strong>and</strong> overeating that characterize this disorder. This mechanism is often used<br />

when the initial rules are too strict.<br />

If personal rules are violated <strong>and</strong> one of these mechanisms is not used, the person<br />

may suffer defeat: A temporary or more permanent inability to exercise self-control<br />

(in some area, or in general) may result. In view of the need for self-control, for the<br />

sake of both personal welfare (for example, smoking) <strong>and</strong> making contributions to<br />

society (for example, doing one’s job responsibly), these topics are of great importance<br />

for future research.<br />

11 This mechanism corresponds to the defenses used by compulsives.

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