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(The online version of this article appears in three parts. Click here to go to part one. Click here to go to part three.)


Multiple Intelligences

Aggregate whole THE concept of intelligence has in recent years undergone its most robust challenge since the days of Walter Lippmann. Some who are informed by psychology but not bound by the assumptions of the psychometricians have invaded this formerly sacrosanct territory. They have put forth their own ideas of what intelligence is, how (and whether) it should be measured, and which values should be invoked in considerations of the human intellect. For the first time in many years the intelligence establishment is clearly on the defensive -- and the new century seems likely to usher in quite different ways of thinking about intelligence.

One evident factor in the rethinking of intelligence is the perspective introduced by scholars who are not psychologists. Anthropologists have commented on the parochialism of the Western view of intelligence. Some cultures do not even have a concept called intelligence, and others define intelligence in terms of traits that we in the West might consider odd -- obedience, good listening skills, or moral fiber, for example. Neuroscientists are skeptical that the highly differentiated and modular structure of the brain is consistent with a unitary form of intelligence. Computer scientists have devised programs deemed intelligent; these programs often go about problem-solving in ways quite different from those embraced by human beings or other animals.
Related links:

  • "IQ Counts, But What Really Counts Is Successful Intelligence," by Robert J. Sternberg (March, 1996)
    An article from the Bulletin of the National Association of Secondary School Principals


  • "The New Yardstick," by Daniel Goleman (March, 1996)
    An excerpt from Goleman's 1998 book, Working With Emotional Intelligence.


  • "What's Your Emotional Intelligence Quotient?"
    A self-test designed by Daniel Goleman, published in the Utne Reader.


  • Emotions and Emotional Intelligence
    "An on-line bibliography in the area of emotions and emotional intelligence."



  • Even within the field of psychology the natives have been getting restless. Probably the most restless is the Yale psychologist Robert J. Sternberg. A prodigious scholar, Sternberg, who is forty-nine, has written dozens of books and hundreds of articles, the majority of them focusing in one or another way on intelligence. Sternberg began with the strategic goal of understanding the actual mental processes mobilized by standard test items, such as the solving of analogies. But he soon went beyond standard intelligence testing by insisting on two hitherto neglected forms of intelligence: the "practical" ability to adapt to varying contexts (as we all must in these days of divorcing and downsizing), and the capacity to automate familiar activities so that we can deal effectively with novelty and display "creative" intelligence.

    Sternberg has gone to greater pains than many other critics of standard intelligence testing to measure these forms of intelligence with the paper-and-pencil laboratory methods favored by the profession. And he has found that a person's ability to adapt to diverse contexts or to deal with novel information can be differentiated from success at standard IQ-test problems. His efforts to create a new intelligence test have not been crowned with easy victory. Most psychometricians are conservative -- they like the tests that have been in use for decades, and if new ones are to be marketed, these must correlate well with existing instruments. So much for openness to novelty within psychometrics.

    Others in the field seem less bound by its strictures. The psychologist and journalist Daniel Goleman has achieved worldwide success with his book Emotional Intelligence (1995). Contending that this new concept (sometimes nicknamed EQ) may matter as much as or more than IQ, Goleman draws attention to such pivotal human abilities as controlling one's emotional reactions and "reading" the signals of others. In the view of the noted psychiatrist Robert Coles, author of The Moral Intelligence of Children (1997), among many other books, we should prize character over intellect. He decries the amorality of our families, hence our children; he shows how we might cultivate human beings with a strong sense of right and wrong, who are willing to act on that sense even when it runs counter to self-interest. Other, frankly popular accounts deal with leadership intelligence (LQ), executive intelligence (EQ or ExQ), and even financial intelligence.

    Like Coles's and Goleman's efforts, my work on "multiple intelligences" eschews the psychologists' credo of operationalization and test-making. I began by asking two questions: How did the human mind and brain evolve over millions of years? and How can we account for the diversity of skills and capacities that are or have been valued in different communities around the world?

    Armed with these questions and a set of eight criteria, I have concluded that all human beings possess at least eight intelligences: linguistic and logical-mathematical (the two most prized in school and the ones central to success on standard intelligence tests), musical, spatial, bodily-kinesthetic, naturalist, interpersonal, and intrapersonal.

    I make two complementary claims about intelligence. The first is universal. We all possess these eight intelligences -- and possibly more. Indeed, rather than seeing us as "rational animals," I offer a new definition of what it means to be a human being, cognitively speaking: Homo sapiens sapiens is the animal that possesses these eight forms of mental representation.

    My second claim concerns individual differences. Owing to the accidents of heredity, environment, and their interactions, no two of us exhibit the same intelligences in precisely the same proportions. Our "profiles of intelligence" differ from one another. This fact poses intriguing challenges and opportunities for our education system. We can ignore these differences and pretend that we are all the same; historically, that is what most education systems have done. Or we can fashion an education system that tries to exploit these differences, individualizing instruction and assessment as much as possible.

    Intelligence and Morality

    AS the century of Binet and his successors draws to a close, we'd be wise to take stock of, and to anticipate, the course of thinking about intelligence. Although my crystal ball is no clearer than anyone else's (the species may lack "future intelligence"), it seems safe to predict that interest in intelligence will not go away.

    To begin with, the psychometric community has scarcely laid down its arms. New versions of the standard tests continue to be created, and occasionally new tests surface as well. Researchers in the psychometric tradition churn out fresh evidence of the predictive power of their instruments and the correlations between measured intelligence and one's life chances. And some in the psychometric tradition are searching for the biological basis of intelligence: the gene or complex of genes that may affect intelligence, the neural structures that are crucial for intelligence, or telltale brain-wave patterns that distinguish the bright from the less bright.

    Beyond various psychometric twists, interest in intelligence is likely to grow in other ways. It will be fed by the creation of machines that display intelligence and by the specific intelligence or intelligences. Moreover, observers as diverse as Richard Herrnstein and Robert B. Reich, President Clinton's first Secretary of Labor, have agreed that in coming years a large proportion of society's rewards will go to those people who are skilled symbol analysts -- who can sit at a computer screen (or its technological successor), manipulate numbers and other kinds of symbols, and use the results of their operations to contrive plans, tactics, and strategies for enterprises ranging from business to science to war games. These people may well color how intelligence is conceived in decades to come -- just as the need to provide good middle-level bureaucrats to run an empire served as a primary molder of intelligence tests in the early years of the century.

    Surveying the landscape of intelligence, I discern three struggles between opposing forces. The extent to which, and the manner in which, these various struggles are resolved will influence the lives of millions of people. I believe that the three struggles are interrelated; that the first struggle provides the key to the other two; and that the ensemble of struggles can be resolved in an optimal way.

    The first struggle concerns the breadth of our definition of intelligence. One camp consists of the purists, who believe in a single form of intelligence -- one that basically predicts success in school and in school-like activities. Arrayed against the purists are the progressive pluralists, who believe that many forms of intelligence exist. Some of these pluralists would like to broaden the definition of intelligence considerably, to include the abilities to create, to lead, and to stand out in terms of emotional sensitivity or moral excellence.

    The second struggle concerns the assessment of intelligence. Again, one readily encounters a traditional position. Once chiefly concerned with paper-and-pencil tests, the traditionally oriented practitioner is now likely to use computers to provide the same information more quickly and more accurately. But other positions abound. Purists disdain psychological tasks of any complexity, preferring to look instead at reaction time, brain waves, and other physiological measures of intellect. In contrast, simulators favor measures closely resembling the actual abilities that are prized. And skeptics warn against the continued expansion of testing. They emphasize the damage often done to individual life chances and self-esteem by a regimen of psychological testing, and call for less technocratic, more humane methods -- ranging from self-assessment to the examination of portfolios of student work to selection in the service of social equity.

    The final struggle concerns the relationship between intelligence and the qualities we value in human beings. Although no one would baldly equate intellect and human worth, nuanced positions have emerged on this issue. Some (in the Bell Curve mold) see intelligence as closely related to a person's ethics and values; they believe that brighter people are more likely to appreciate moral complexity and to behave judiciously. Some call for a sharp distinction between the realm of intellect on the one hand, and character, morality, or ethics on the other. Society's ambivalence on this issue can be discerned in the figures that become the culture's heroes. For every Albert Einstein or Bobby Fischer who is celebrated for his intellect, there is a Forrest Gump or a Chauncey Gardiner who is celebrated for human -- and humane -- traits that would never be captured on any kind of intelligence test.

    Thanks to the work of the past decade or two, the stranglehold of the psychometricians has at last been broken. This is a beneficent development. Yet now that the psychometricians have been overcome, we risk deciding that anything goes -- that emotions, morality, creativity, must all be absorbed into the "new (or even the New Age) intelligence." The challenge is to chart a concept of intelligence that reflects new insights and discoveries and yet can withstand rigorous scrutiny.

    An analogy may help. One can think of the scope of intelligence as represented by an elastic band. For many years the definition of intelligence went unchallenged, and the band seemed to have lost its elasticity. Some of the new definitions expand the band, so that it has become taut and resilient; and yet earlier work on intelligence is still germane. Other definitions so expand the band that it is likely finally to snap -- and the earlier work on intelligence will no longer be of use.

    Until now the term "intelligence" has been limited largely to certain kinds of problem-solving involving language and logic -- the skills at a premium in the bureaucrat or the law professor. However, human beings are able to deal with numerous kinds of content besides words, numbers, and logical relations -- for example, space, music, the psyches of other human beings. Like the elastic band, definitions of intelligence need to be expanded to include human skill in dealing with these diverse contents. And we must not restrict attention to solving problems that have been posed by others; we must consider equally the capacity of individuals to fashion products -- scientific experiments, effective organizations -- that draw on one or more human intelligences. The elastic band can accommodate such broadening as well.

    So long as intelligences are restricted to the processing of contents in the world, we avoid epistemological problems -- as we should. "Intelligence" should not be expanded to include personality, motivation, will, attention, character, creativity, and other important and significant human capacities. Such stretching is likely to snap the band.

    Let's see what happens when one crosses one of these lines -- for example, when one attempts to conflate intelligence and creativity. Beginning with a definition, we extend the descriptor "creative" to those people (or works or institutions) who meet two criteria: they are innovative, and their innovations are eventually accepted by a relevant community.

    No one denies that creativity is important -- and, indeed, it may prove even more important in the future, when nearly all standard (algorithmic) procedures will be carried out by computers. Yet creativity should not be equated with intelligence. An expert may be intelligent in one or more domains but not necessarily inclined toward, or successful in, innovation. Similarly, although it is clear that the ability to innovate requires a certain degree of intelligence, we don't find a significant correlation between measures of intellect and of creativity. Indeed, creativity seems more dependent on a certain kind of temperament and personality -- risk-taking, tough-skinned, persevering, above all having a lust to alter the status quo and leave a mark on society -- than on efficiency in processing various kinds of information. By collapsing these categories together, we risk missing dimensions that are important but separate; and we may think that we are training (or selecting) one when we are actually training (or selecting) the other.

    Next consider what happens when one stretches the idea of intelligence to include attitudes and behaviors -- and thus confronts human values within a culture. A few values can be expressed generically enough that they command universal respect: the Golden Rule is one promising candidate. Most values, however, turn out to be specific to certain cultures or subcultures -- even such seemingly unproblematic ones as the unacceptability of killing or lying. Once one conflates morality and intelligence, one needs to deal with widely divergent views of what is good or bad and why. Moreover, one must confront the fact that people who score high on tests of moral reasoning may act immorally outside the test situation -- even as courageous and self-sacrificing people may turn out to be unremarkable on formal tests of moral reasoning or intelligence. It is far preferable to construe intelligence itself as morally neutral and then decide whether a given use of intelligence qualifies as moral, immoral, or amoral in context.

    As I see it, no intelligence is moral or immoral in itself. One can be gifted in language and use that gift to write great verse, as did Johann Wolfgang von Goethe, or to foment hatred, as did Joseph Goebbels. Mother Teresa and Lyndon Johnson, Mohandas Gandhi and Niccolò Machiavelli, may have had equivalent degrees of interpersonal intelligence, but they put their skills to widely divergent uses.

    Perhaps there is a form of intelligence that determines whether or not a situation harbors moral considerations or consequences. But the term "moral intelligence" carries little force. After all, Adolf Hitler and Joseph Stalin may well have had an exquisite sense of which situations contained moral considerations. However, either they did not care or they embraced their own peculiar morality, according to which eliminating Jews was the moral thing to do in quest of a pure Aryan society, or wiping out a generation was necessary in the quest to establish a communist state.

    Continued...

    The online version of this article appears in three parts. Click here to go to part one. Click here to go to part three.


    Howard Gardner teaches human development at the Harvard Graduate School of Education. Among his books are Multiple Intelligences (1993), Extraordinary Minds (1997), and The Disciplined Mind, to be published this spring.

    Illustrations by Malcolm Tarlofsky

    Copyright © 1999 by The Atlantic Monthly Company. All rights reserved.
    The Atlantic Monthly; February 1999; Who Owns Intelligence?; Volume 283, No. 2; pages 67-76.

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