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Stanley Milgram wasn’t pessimistic enough about human nature?

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David Gross

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A LessWrong post drawing on social psychology research (Milgram obedience studies) to reflect on human nature limitations, potentially relevant to AI safety discussions about oversight reliability and institutional design.

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Summary

This LessWrong post examines the implications of the Milgram obedience experiments and argues they may understate how readily humans defer to authority or social pressure. It likely explores parallels to AI safety concerns about human oversight failures and how human psychological tendencies could undermine safety mechanisms.

Key Points

  • The Milgram experiments showed humans will inflict harm on others under authority pressure, but reality may be even more troubling than those results suggest.
  • Human tendencies toward obedience and social conformity have direct implications for institutional and oversight failures.
  • Understanding human psychological limitations is relevant to designing robust AI safety and governance mechanisms.
  • Blind deference to authority structures can propagate harm at scale, a concern relevant to AI deployment contexts.
  • Epistemic humility about human nature should inform how we design checks and balances in AI systems.

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# Stanley Milgram wasn’t pessimistic enough about human nature?
By David Gross
Published: 2026-03-28
A landmark of social psychology research was “The Milgram Experiment,” but a new look at the audio tapes and other evidence collected during that experiment suggests that we may have been interpreting it incorrectly. Here is the [Wikipedia](https://en.wikipedia.org/wiki/Milgram_experiment) summary of the experiment, showing how it is typically portrayed:

> Yale University psychologist Stanley Milgram… intended to measure the willingness of study participants to obey an authority figure who instructed them to perform acts conflicting with their personal conscience. Participants were led to believe that they were assisting in a fictitious experiment, in which they had to administer electric shocks to a "learner". These fake electric shocks gradually increased to levels that would have been fatal had they been real.
> 
> The experiments unexpectedly found that a very high proportion of subjects would fully obey the instructions, with every participant going up to 300 volts, and 65% going up to the full 450 volts.

I don’t know about that “unexpectedly” part. I think the researchers suspected, in the wake of e.g. the Holocaust, that people were generally willing to obey awful instructions in ways that they failed to account for. Their experiment was designed to answer not w*hether* but *how much*.

Interpreting the results
========================

The results have since been interpreted as a kind of cynicism or caution about human nature, and about people’s tendencies to let their consciences be silenced by the trappings of authority.

But such takes may have been too optimistic.

Milgram interviewed his subjects after the experiment and found that those who stopped giving shocks felt that *they* were responsible for what they were doing, while those who continued giving shocks felt that *the experimenter* (the one giving the instructions to the subject) was responsible. Milgram theorized that his subjects, in the presence of an authority figure, stepped into a corresponding role: the “*agentic state*.” Once you are in that state, you stop considering yourself responsible for what you are doing and for the effects of what you are doing, and judge your actions only on whether you are doing it according to how the authority wants it done.

Arne Johan Vetlesen, in [*Evil and Human Agency*](https://sniggle.net/TPL/index5.php?entry=18May07#item4) (2005), pointed out that there is another possible interpretation: Milgram’s subjects may have had genuine sadistic impulses. In subjecting their victims to pain, they were not being somehow coerced by their situation to do things they would ordinarily not want to do, but that they were being *allowed* by their situation to do things they were ordinarily *inhibited* from doing.

He quoted [Ernest Becker](https://en.wikipedia.org/wiki/Ernest_Becker), who took a second look at Freud’s take on mob violence:[^b1y7q0

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