Reconciling the concepts of libertarian paternalism and self-determination.
Richard Thaler is undeniably one of the godfathers of behavioral economics. Thaler is the professor of behavioral science and economics at the University of Chicago Booth School of Business and director of the Center for Decision Research. As an economist, he has collaborated with the founders of cognitive psychology and "prospect theory," Amos Tversky and Daniel Kahneman.
Thaler's publication credits are lengthy, his research important, and his ideas brilliant. He grasped the tenets of cognitive psychology early on in his career as an economist and has used those tenets to build an original model for effecting positive change in the world of economic policy and financial decision-making. He calls it the "Nudge." Thaler penned a book along with Cass Sunstein by the same title in 2008.
In previous writings, Thaler and Sunstein detailed an economic strategy they call "libertarian paternalism." The basic idea, in my words, proposes that private and public institutions might do well to nudge people (citizens) toward certain decisions the institution believes to be in the best interest of its constituents. The nudges should help people make decisions that improve their lives economically, while supporting each individual's freedom of choice. The nudge represents paternalism and the freedom of choice represents libertarianism.
We wrote last month about the importance of self-determination in financial advisory practices and financial decision-making in general. This month we look, briefly, at whether Thaler and Sunstein's nudge may be a successful way to effect positive change in daily financial decision-making and whether it meets with our goals of supporting self-determination and informed consent.
In the abstract of Thaler and Sunstein's principal paper Libertarian Paternalism is Not an Oxymoron, it states "Often people's preferences are unclear and ill-formed, and their choices will inevitably be influenced by default rules, framing effects, and starting points. ... Equipped with an understanding of behavioral findings of bounded rationality and bounded self-control, libertarian paternalists should attempt to steer people's choices in welfare-promoting directions without eliminating freedom of choice. It is also possible to show how a libertarian paternalist might select among the possible options and to assess how much choice to offer."
Cognitive psychology studies how people perceive, remember, think, speak, and solve problems. The discoveries made since its founding in the 1970s have shaped how psychologists and economists perceive the science behind cognitive processes in financial decisions. We agree with Thaler and Sunstein that people's preferences are often unclear or ill-informed when they are set in the midst of ambiguity and created by life experiences. We also agree that framing and other cognitive distortions will influence the decisions made to a greater extent in the midst of ambiguity and emotion. The part that deserves more attention, in our minds, is Thaler and Sunstein's belief that "libertarian paternalists should attempt to steer people's choices in welfare-promoting directions without eliminating freedom of choice."
How is this done while supporting and maintaining true self-determination? We wrote in our last column that we believe self-determination to be the greatest motivation behind an advisor's decision to incorporate behavioral finance into practice. Self-determination at its simplest is the power or ability to make a decision for oneself without influence from outside forces. Libertarian paternalism attempts to maintain the freedom of choice yet advocates for advisors and policymakers to "steer" the decision-making processes of those who would be helped in the direction of decisions the advisor or policymaker believes to be welfare promoting.
Can we really support self-determination while exerting our own influence as advisors and policymakers upon others? Doesn't that fly in the face of the goal for self-determination if we believe that the absence of outside influence is necessary for true self-determination?