experience-notes

Improv comedy and collective imagination

Recently, I completed a 6-week Improv 101 class and had a lot of fun trying out acting and improvisational comedy for the first time. I was initially curious about improv because its philosophy is very similar to design thinking and participatory design methods. Although improv comedy and design thinking may seem unrelated, they actually share important principles around creativity and collaboration.

As I learned more each week, I realized that the art of improv is not only about being funny, but also about behavioral observations and analysis, creating and deepening relationships, and understanding power dynamics, among other things.

Rule-of-thumb: “Yes, and …” and avoid asking questions

The "Yes, and …" rule is a guiding principle in improvisational comedy. It advises improvisers to accept (”yes”) and build on what their partner has stated (”and”). The “Yes” portion of the rule encourages the acceptance of the contributions added by others, fostering a sense of collaboration, rather than denying the suggestion or ending the line of communication.

Another helpful rule is to avoid asking questions. This can be difficult to follow at first, since we often ask questions for clarification or to learn more. However, asking questions in an improv context does not build or expand on your partner's input. Instead, it’s best to rephrase questions into statements and hand them over to your partner to move the plot forward.

After we get comfortable with following the “Yes, and …” rule, it feels just like the idea generation process in design thinking. The feeling of letting go of control and embracing uncertainty is similar to rapidly iterating crazy new ideas without judgement in product design. It reminds me of a design workshop like crazy 8s, a fast sketching exercise that challenges people to sketch eight distinct ideas in eight minutes, with the goal of generating a wide variety of solutions to your design challenge. Creativity, collaboration, and collective imagination are the key spirits of improv, which are also qualities commonly shared in a good design brainstorming session.

Establish relationships and keep the plot moving

Every week, we learn about different techniques that help us establish partner relationships, set the scene, and keep the story progresses.

  • Naming and Identity: Assigning a name other than your partner's real name, such as "Josh," can help them establish a fictional character and give them permission to unleash their imagination. Assigning an identity, such as "captain" or "principal," also helps establish the scene by framing their roles. In this case, it can ground the scene in a specific setting, such as a ship, sports team, or school.

  • Social status: Assigning a rank to individuals in a group immediately shapes their relationships with each other. It influences how they choose to look, act, and respond to people with different ranks.

  • Holding on to a secret: When developing a scene with your partner, you can imagine that you are holding on to a secret. This secret could be something like "please don't leave me" or "I'm ashamed." Your partner may also be holding on to a secret. This approach is similar to design thinking, where a particular user group may have persistent, hidden motivations or needs that will manifest in different forms in a user journey. Understanding these "secrets" is key to unpacking people's behavior on the surface. This concept also occurs in psychotherapy, where certain internal motivations, fears, or desires drive consistent behavioral patterns. It is only when the client becomes aware of these persistent, hidden triggers that they can gain a new understanding about themselves and assess them objectively.

  • Choosing a posture: It's no surprise that your body language when sitting, standing, or walking can reveal a lot about your character. For example, leaning forward while sitting on a chair may make you seem attentive, nervous, or younger. Holding one hand under your chin may make you seem observant, judgmental, or thoughtful. In one class, everyone sat in a circle and took turns analyzing each other's posture while sitting on a chair. Then, based on the information inferred from the posture, each person started an opening line.

  • Overusing a word: You can choose to overuse certain words such as "like," "awesome," "honestly," or "actually." These words can become a part of your language system and act as signals that guide you as you establish and develop your character.

  • Emotion: Assigning a mood or emotion to your partner's character is a common way to establish their personality and the scene. For example, the opening line could be "You seem [sad, anxious, nervous, happy, scared]."

  • Relationship history: Setting the rule of knowing your partner for more than 3 months adds depth and shared memories to the relationship. This can be used to expand the story and shape both of your characters.

Our Improv instructor Maurissa holding the drawing co-created by our class

Status game as a social experiment

One of the most memorable exercises during class is the status game. You get assigned a card with a rank from 2 to ace, without knowing your own card. You have 15 minutes to socialize with everyone else, who you imagine you're at a party with, and figure out your rank. Then, everyone lines up from low to high, and you try to guess your relative ranking.

For example, you are more likely to approach and talk to someone who has a similar ranking as you. When people with significantly higher status approach you, you may appear more respectful and attentive, whereas you may seem more impatient or dismissive when people with significantly lower status approach you. Therefore, if you are either on the higher or lower ends of the rank, it’s relatively easier to tell based on the kinds of numbers that proactively approach you. But if you’re in the middle rank, such as 6 or 7, it can be harder to assess.

It's interesting to observe how people's actions can be influenced by the cards they receive and the power dynamics within relationships. It brought to mind the 1971 Stanford Prison Experiment, a psychological study that explored how roles, labels, and social expectations affected behavior in a simulated prison environment. While the status game is not as extreme as a prison environment, it highlights how status plays a significant role in shaping and defining relationships.

In addition, when someone is given a certain status, people often make assumptions based on that rank. These assumptions are used as a guide for the character and their partners to act in the story. For instance, status is often linked to wealth, political position, career, attitude, and lifestyle.

In a different situation, two people of different social status are waiting for a bus at a bus station. Their status may influence how they look, stand, and act. The person with the higher status may intentionally keep their distance from the person with lower status while waiting, and may be more relaxed since they can afford to take an Uber instead. On the other hand, the person with the lower status may appear more anxious and stressed because taking the bus is their only affordable option to get to work.

Final thoughts

The most counterintuitive moment for me was when I realized that all of these improv techniques are about giving structures and signals to help actors build their relationships as the story progresses. I used to think the plot came first, and that characters were just there to act it out. But in improv, I see that by focusing on the characters and exploring the complexity, nuance, and layers of their relationships, the story will naturally progress in interesting ways. This is similar to the logic behind producing reality shows. By inviting celebrities with distinct characters and capturing their interactions and relationships, an entertaining show can be created without the need for elaborate storylines or scripts.

Photo essay: museums in Boston

When I wrote this post, I had the song Dancing with my phone by HYBS playing in the background. You can try that while reading, too. Totally optional.

Institute of Contemporary Art, Boston

María Berrío is a Colombian-born visual artist based in New York City, who crafts her large-scale paintings through a meticulous process or collaging layers of Japanese paper with watercolor. When I visited the Institute of Contemporary Art Boston (ICA) on March 4, 2023, her exhibition The Children’s Crusade was on display. Her series blends the history of the Children’s Crusade of 1212 with the contemporary mass movement of peoples across borders.

Cavalry, 2022. Collage with Japanese paper and watercolor paint on canvas. Interesting to note the dynamics between the children and their guardians (reflected in the mirror).

Idea: Seeing art projected on the dining table makes me wonder if we can explore showcasing artwork in a restaurant more and incorporate dishes as a component of the art installation. Visitors can also co-create with the projected art with food on their plates.

Noted the header “Invisible Ground of Sympathy” because I was thinking about sympathy vs. empathy in the context of practicing stoicism earlier this year.

This work made me appreciate the method of collaging Japanese paper with watercolor paint because it nicely conveyed the glassy, reflective medium of the window and the floor.

Besides the exhibitions, the real highlight was about the modern architecture, the seaport view, and the many interactive installations and workshops in the museum.

I drew the card on the left: My childhood summer is all about hanging out with grandma, watching TV shows, carving out a huge chunk of watermelon with sister, and delicious steamed egg with rice for dinner in Zhongshan, China.

Here are a few adorable ones drew by others as part of the “Childhood is …” workshop.

Harvard Art Museums, Cambridge

It was raining lightly when I arrived at the Harvard Art Museums near Harvard Square. The gloomy weather made the courtyard and ceiling lighting somewhat mesmerizing, especially when viewed from the upper floors. Many thanks to Boge for showing me around!

This view of the museum was so mesmerizing, with the perfect lighting from a rainy day.

The statue is the real protagonist in the courtyard.

Mardi Gras on the Boulevards, 1897, by Camille Pissarro (Danish, 1830-1903). Oil on canvas. An impressionist read of Paris in the 1890s, capturing the evanescent energy of the large crowds on the boulevard.

Cotton Merchants in New Orleans, 1873, by Hilaire-Germaine-Edgar Degas (French, 1834-1917). Oil on linen. This painting caught my attention because the man appeared to be arranging fluffy clouds on a table.

Charing Cross Bridge: Fog in the Thames, 1903, by Claude Monet (French, 1840-1926). London in the fog.

Isabella Stewart Gardener Museum, Boston

My first impression of the Isabella Stewart Gardener Museum was its elegance and liveliness. The courtyard gave the museum a vibrant ambiance, which was balanced by the classic cloisters and galleries surrounding it. Isabella’s personal motto “C’est mon Plaisir” or “It’s my Pleasure” echoed on my mind throughout my visit. I could imagine the joy she felt while designing this masterpiece, in the hope of celebrating art with the city. This is a powerful reminder that sharing pure joy and beauty is always a great reason to create. As my friends mentioned, visiting the Gardener Museum is all about experiencing good vibes and enjoying the atmospheric views.

Thank you Boston for the vibrant art scenes and inspirations. Till next time!

MIT generative AI summit 2023

Sharing my conference notes and thoughts from a UX and behavioral science perspective after attending the inaugural Generative AI Summit at MIT on March 3, 2023. If you’re exploring similar areas or interested in collaborating on a generative AI project around tools for thought and co-creation, let’s connect.

1. Explainability and Trust

The explainability of an AI system is inherently tied to user trust. To calibrate trust, users must set proper expectations and understand what the AI system can and cannot do, as outlined in the People + AI Guidebook. People learn faster when they can see the system's response to their actions right away. Therefore, it's important to help people understand the cause-and-effect relationship between their actions and the system's response, which fast-tracks human reasoning and learning of the machine's "thought process." As AI increasingly helps solve important tasks in everyday life, how do we deal with the growing complexity of AI systems when we may not understand why they work so well?

In the book Sapiens: A Brief History of Humankind, Harari argues that humans' unique ability to create and spread fictions, leading to shared beliefs/religions and collective imagination, makes large-scale human cooperation possible. Ultimately, the ability to quickly establish trust with many strangers fuels human productivity, institutional stability, and industrialization. In the future, when the cost of producing seemingly correct information becomes minimal due to advances in LLMs (Large Language Models), how do we scale trust?

Ellie Pavlickm, Google Research

Keynote by Eric Schmidt, former CEO of Google

2. User Feedback and Control

AI systems are probabilistic, which means they can give an incorrect or unexpected output at times. Therefore, it's critical to develop the right mechanisms to gather user feedback and give users control. This will improve the AI model's output and ensure the user experience is personalized, valuable, and trustworthy.

When errors occur, we need to help users understand the machine errors and provide controls and alternative paths to navigate. This means new mental models will emerge for how humans interact with machines, requiring new levers and interaction patterns, as emphasized by both Linus Lee and Catherine Havasi during the summit. I am curious to explore new human-centered, participatory design research methods to better understand the future relationship between human input and machine output.

Today, a significant portion of UX research and behavioral science involves studying, modeling, and framing specific contexts of a problem space, so we can better reason which design direction or intervention might be more effective in solving user problems. As explained in the essay The Science of Context, the real skill here is “recognizing and articulating context with enough clarity that it illuminates how small changes (e.g., nudges) will affect behavior.” As we explore new levers and interaction patterns for AI product design, the application of behavioral science could play a bigger role in the product development process.

Panel: The Future of Creation (Linus Lee, Nicole Fitzgerald, and Russell Palmer)

3. Augmenting Creativity

While some may question whether human creativity will decrease with the advances in generative AI, I really like how Linus Lee raised the question of whether humanities have been getting better at making music over the past few centuries. Since the key to expanding creative expression is having an augmented ability to say the things we want to say, I see generative AI as a new tool and lens that can introduce inspiring perspectives during the creation process, much like how cameras facilitated new multi-modal art forms (e.g. films and photographs) over the past few decades.

In a previous discussion on creativity that I helped moderate with a group of friends last summer, one key aspect that emerged was the importance of cross-pollination of ideas, which can be facilitated by LLMs through the introduction of serendipity and randomness early in the creation process. In other words, LLMs can help humans quickly explore the unknown. We know that creativity can be fostered conscious actions, which is at the core of human-centered design, emphasizing the process of divergent and convergent thinking. In the future, the creative process may place greater emphasis on elements of chance, selection, and iteration, and augment human decision-making at each step of the human-machine feedback loop.

To effectively interact with generative AI models, it is critical to also augment our ability to accurately communicate what we want and develop clarity of thought, so we can be more capable in the co-creation process of prompt engineering. For example, how might we better describe voice and texture? People need to get better at communicating exactly what they want, whether it is a high-level concept or the specific way we want audio or images to be produced when interacting with LLMs.

4. Emergent Value Systems

With generative AI models now capable of quickly producing vast amounts of open-ended, creative, and multi-modal content, our tastes, values, and evaluation criteria as a society will also evolve. As emphasized by Nicole Fitzgerald during the summit, the ability to curate and fine-tune this content with taste will become critical. We can already see the education industry's evaluation system as one of the first to respond to this impact.

I'm optimistic that social curation and co-creation with collaborators, including both humans and machines, will play a big role in future information discovery processes. Content curation from trusted networks will be key in helping people discover, filter, and digest useful information.

During his keynote speech, Eric Schmidt emphasized the need for new thinkers and interpreters with multidisciplinary backgrounds in both science and art (e.g. math and philosophy) to help people understand the implications of the new AI-powered reality for society. I strongly believe in the value of multidisciplinary conversations, and this reminds me of Robert Pirsig's argument in his book Zen and the Art of Motorcycle Maintenance. Pirsig distinguishes between two kinds of understanding of the world: classical and romantic. Classical understanding sees the world primarily in terms of the underlying form itself, with the goal of making the unknown known and bringing order out of chaos. Romantic understanding, on the other hand, sees the world in terms of immediate appearance, and is primarily inspirational, imaginative, creative, and intuitive.

Currently, there is a lack of reconciliation between classical and romantic understanding. In the case of motorcycle maintenance, for example, although motorcycle riding is romantic, motorcycle maintenance is purely classical. The problem is that people tend to think and feel exclusively in one mode or the other, which can lead to misunderstandings and underestimations of what the other mode is all about. The real reunification of art and technology is long overdue.

Léonard Boussioux, MIT Operations Research PhD

Thanks for reading! If you have any comments or feedback on this blog post or are interested in collaborating on a generative AI project, I would love to connect. Please feel free to email me.

Practicing modern stoicism (part 1)

Image generated from DALL·E 2 with the prompt “modern stoics”

One of my New Year's resolutions is to be more focused and disciplined. To help achieve this, a friend and I decided to read A Handbook for New Stoics by Massimo Pigliucci together this year. The book offers 52 weekly exercises that teach us how to train our minds with Stoic practice.

Stoicism is a Greco-Roman philosophy that began around 300BCE with Zeno of Citium. Stoic ideas influenced thinkers throughout the Western history (e.g. Descartes) and inspired an effective psychotherapy called Cognitive Behavioral Therapy (CBT) in the 1950s.

The Stoics believe the best way to live our life is to “live according to nature.” To decide how to live meaningfully (ethics), one has to understand how the world works (physics), and reason appropriately about it (logic). This leads us to the idea of living according to nature—using reasoning-based problem solving to improve social living, as we are social creatures who are deeply interdependent with other people.

To do so, the Stoics, and Epictetus in particular, translate this into living by practicing three disciplines: desire, action, and assent. The Discipline of Desire teaches us what to want (or to avoid), while the Discipline of Action shows us how to act in social situations. The Discipline of Assent helps us make correct judgments about the obstacles that arise in life.

The central concept of Stoicism is the “dichotomy of control,” arguing we should focus our energy on affecting what we can control while regarding everything else as indifferent. This practice is the path toward ataraxia, the Greek word meaning serenity. By training ourselves to only want what is completely in our control, which is the promise of the Discipline of Desire, we become serene.

According to Epictetus, “thought, impulse, and the will to get (and to avoid)” are ultimately under our control. Accounting advances in cognitive sciences, modern Stoics define them as follow:

  • Thought is the judgment that things are inherently good or bad; can be implicit or explicit

  • Impulse is the urge to act based on value judgments

  • Will to get and will to avoid is deciding if it is worth spending the energy, time, and money

Although these three things are in our control, which we can make a conscious decision of, they’re sometimes influenced by external factors (e.g. other people’s opinion) and internal factors (e.g. physical sensations and cravings). Epictetus concludes that everything which is not in our own doing are not under our control (e.g. the body, property, reputation).

Image generated from DALL·E 2 with the prompt “modern stoics”

1. Focus on what’s completely in your control

Counterintuitively, aversion can be seen as a type of desire: the desire to avoid misfortune. The important idea here is to redirect our aversion away from things that we dislike but are not in our power, and to transfer it to things that we can completely control.

2. Take an outside view

The Stoics suggest that we should cultivate sympathy more than empathy. Sympathy is a feeling of sincere concern for someone who is experiencing something difficult or painful, while empathy is actively sharing another’s experiences on an emotional level to the extent possible.

This is initially counterintuitive to me, especially as a UX researcher, because our job is to empathize with users and design studies to enable others to fully understand, mirror, and share another person's expressions, needs, and motivations to the extent possible, so we can create products and services that are driven by real user needs.

The Stoics, along with modern psychology and philosophy, further explain that empathy tends to be disproportionate to the situation (i.e. we feel more empathy for people we know or see directly), and does not scale up (i.e. it is impossible to feel empathy for anonymous thousands of people, regardless of how deserving they are).

Whereas sympathy is informed by reason and is therefore more wide ranging. We can sympathize with people we don’t know or whose specific situation we have never experienced, because we’re able to recognize that similar situations would be distressing for us, and that it would be unjust both for us and for anyone else to have to suffer through them.

It’s similar to taking a third-person view of the things we go through personally. This allows us to develop a more balanced and reasonable judgment, as if these events do not touch us directly. This approach also aligns with the method of practicing more self-sympathy when facing hardship, which is common in psychotherapy.

And here comes one of my favorite exercises: write about a problem or worry and offer yourself some advice from the outside perspective each night for a week. For example, instead of writing “I feel nervous about …” start by writing “You feel nervous about …” Self-empathy may lead to magnifying internal turmoil, whereas self-sympathy helps us take a step back to take the emotion out of frustrated situations, so we can see things in an objective and clearer way.

Generated from DALL·E 2 with the prompt “statue of stoics pondering with a blue sky”

Stay tuned for Part 2 of the Practicing Modern Stoicism series to learn more about my journey.