Skinner's political writings emphasized his hopes that an effective and human science of behavioral control – a technology of human behavior – could help problems unsolved by earlier approaches or aggravated by advances in technology such as the atomic bomb. One of Skinner's stated goals was to prevent humanity from destroying itself. He comprehended political control as aversive or non-aversive, with the purpose to control a population. Skinner supported the use of positive reinforcement as a means of coercion, citing Jean-Jacques Rousseau's novel Emile: or, On Education as an example of freedom literature that "did not fear the power of positive reinforcement".
Skinner's book, Walden Two, presents a vision of a decentralized, localized society, which applies a practical, scientific approach and futuristically advanced behavioral expertise to peacefully deal with social problems. Skinner's utopia is both a thought experiment and a rhetorical piece. In his book, Skinner answers the problem that exists in many utopian novels – "What is the Good Life?" In Walden Two, the answer is a life of friendship, health, art, a healthy balance between work and leisure, a minimum of unpleasantness, and a feeling that one has made worthwhile contributions to a society in which resources are ensured, in part, by a lack of consumption.
If the world is to save any part of its resources for the future, it must reduce not only consumption but the number of consumers.
—B. F. Skinner, Walden Two, p. xi.
The world ethos was to be achieved through behavioral technology, which could offer alternatives to coercion, as good science applied correctly would help society, and allow all people to cooperate with each other peacefully. Skinner described his novel as "my New Atlantis", in reference to Bacon's utopia. He opposed corporal punishment in the school, and wrote a letter to the California Senate that helped lead it to a ban on spanking.
When Milton's Satan falls from heaven, he ends in hell. And what does he say to reassure himself? 'Here, at least, we shall be free.' And that, I think, is the fate of the old-fashioned liberal. He's going to be free, but he's going to find himself in hell.
—B. F. Skinner, from William F. Buckley Jr, On the Firing Line, p. 87.
Skinner's book, Walden Two, presents a vision of a decentralized, localized society, which applies a practical, scientific approach and futuristically advanced behavioral expertise to peacefully deal with social problems. Skinner's utopia is both a thought experiment and a rhetorical piece. In his book, Skinner answers the problem that exists in many utopian novels – "What is the Good Life?" In Walden Two, the answer is a life of friendship, health, art, a healthy balance between work and leisure, a minimum of unpleasantness, and a feeling that one has made worthwhile contributions to a society in which resources are ensured, in part, by a lack of consumption.
If the world is to save any part of its resources for the future, it must reduce not only consumption but the number of consumers.
—B. F. Skinner, Walden Two, p. xi.
The world ethos was to be achieved through behavioral technology, which could offer alternatives to coercion, as good science applied correctly would help society, and allow all people to cooperate with each other peacefully. Skinner described his novel as "my New Atlantis", in reference to Bacon's utopia. He opposed corporal punishment in the school, and wrote a letter to the California Senate that helped lead it to a ban on spanking.
When Milton's Satan falls from heaven, he ends in hell. And what does he say to reassure himself? 'Here, at least, we shall be free.' And that, I think, is the fate of the old-fashioned liberal. He's going to be free, but he's going to find himself in hell.
—B. F. Skinner, from William F. Buckley Jr, On the Firing Line, p. 87.