The Theory of Reflexivity
          by George Soros

          Delivered April 26, 1994 to the MIT Department of Economics World Economy
          Laboratory Conference Washington, D.C.

              When Rudi Dornbusch invited me to speak at this conference, he gave me a
          totally free hand in deciding what I wanted to talk about.  Well, I want
          to discuss a subject which fascinates me but doesn’t seem to interest
          others very much.  That is my theory of reflexivity which has guided me
          both in making money and in giving money away, but has received very
          little serious consideration from anybody else. It is really a very
          curious situation.  I am taken very seriously; indeed, a bit too
          seriously.  But the theory that I take seriously and, in fact, rely on in
          my decision-making process is pretty completely ignored.  I have written a
          book about it which was first published in 1987 under the title The
          Alchemy of Finance; but it received practically no critical examination.
          It has been out of print for the last several years but demand has been
          building up as a result of my increased visibility, not to say notoriety,
          and now the book is being re-issued.  I think this is a good time to get
          the theory seriously considered.

          I was invited to testify before Congress last week and this is how I
          started my testimony.  I quote: “I must state at the outset that I am in
          fundamental disagreement with the prevailing wisdom.  The generally
          accepted theory is that financial markets tend towards equilibrium, and on
          the whole, discount the future correctly.  I operate using a different
          theory, according to which financial markets cannot possibly discount the
          future correctly because they do not merely discount the future; they help
          to shape it.  In certain circumstances, financial markets can affect the
          so-called fundamentals which they are supposed to reflect.  When that
          happens, markets enter into a state of dynamic disequilibrium and behave
          quite differently from what would be considered normal by the theory of
          efficient markets.  Such boom/bust sequences do not arise very often, but
          when they do, they can be very disruptive, exactly because they affect the
          fundamentals of the economy.” I did not have time to expound my theory
          before Congress, so I am taking advantage of my captive audience to do so
          now.  My apologies for inflicting a very theoretical discussion on you.

          The theory holds, in the most general terms, that the way philosophy and
          natural science have taught us to look at the world is basically
          inappropriate when we are considering events which have thinking
          participants.  Both philosophy and natural science have gone to great
          lengths to separate events from the observations which relate to them.
          Events are facts and observations are true or false, depending on whether
          or not they correspond to the facts.

          This way of looking at things can be very productive.  The achievements of
          natural science are truly awesome, and the separation between fact and
          statement provides a very reliable criterion of truth. So I am in no way
          critical of this approach.  The separation between fact and statement was
          probably a greater advance in the field of thinking than the invention of
          the wheel in the field of transportation.

          But exactly because the approach has been so successful, it has been
          carried too far.  Applied to events which have thinking participants, it
          provides a distorted picture of reality.  The key feature of these events
          is that the participants’ thinking affects the situation to which it
          refers.  Facts and thoughts cannot be separated in the same way as they
          are in natural science or, more exactly, by separating them we introduce a
          distortion which is not present in natural science, because in natural
          science thoughts and statements are outside the subject matter, whereas in
          the social sciences they constitute part of the subject matter.  If the
          study of events is confined to the study of facts, an important element,
          namely, the participants’ thinking, is left out of account.  Strange as it
          may seem, that is exactly what has happened, particularly in economics,
          which is the most scientific of the social sciences.

          Classical economics was modeled on Newtonian physics.  It sought to
          establish the equilibrium position and it used differential equations to
          do so.  To make this intellectual feat possible, economic theory assumed
          perfect knowledge on the part of the participants.  Perfect knowledge
          meant that the participants’ thinking corresponded to the facts and
          therefore it could be ignored. Unfortunately, reality never quite
          conformed to the theory.  Up to a point, the discrepancies could be
          dismissed by saying that the equilibrium situation represented the final
          outcome and the divergence from equilibrium represented temporary noise.
          But, eventually, the assumption of perfect knowledge became untenable and
          it was replaced by a methodological device which was invented by my
          professor at the London School of Economics, Lionel Robbins, who asserted
          that the task of economics is to study the relationship between supply and
          demand; therefore it must take supply and demand as given.  This
          methodological device has managed to protect equilibrium theory from the
          onslaught of reality down to the present day.

          I don't know too much about the prevailing theory about financial markets
          but, from what little I know, it continues to maintain the approach
          established by classical economics.  This means that financial markets are
          envisaged as playing an essentially passive role;  they discount the
          future and they do so with remarkable accuracy.  There is some kind of
          magic involved and that is, of course, the magic of the marketplace where
          all the participants, taken together, are endowed with an intelligence far
          superior to that which could be attained by any particular individual.  I
          think this interpretation of the way financial markets operate is severely
          distorted.  That is why I have not bothered to familiarize myself with
          efficient market theory and modern portfolio theory, and that is why I
          take such a jaundiced view of derivative instruments which are based on
          what I consider a fundamentally flawed principle.  Another reason is that
          I am rather poor in mathematics.

          It may seem strange that a patently false theory should gain such
          widespread acceptance, except for one consideration; that is, that all our
          theories about social events are distorted in some way or another.  And
          that is the starting point of my theory, the theory of reflexivity, which
          holds that our thinking is inherently biased. Thinking participants cannot
          act on the basis of knowledge.  Knowledge presupposes facts which occur
          independently of the statements which refer to them; but being a
          participant implies that one’s decisions influence the outcome.
          Therefore, the situation participants have to deal with does not consist
          of facts independently given but facts which will be shaped by the
          decision of the participants.  There is an active relationship between
          thinking and reality, as well as the passive one which is the only one
          recognized by natural science and, by way of a false analogy, also by
          economic theory.

          I call the passive relationship the “cognitive function” and the active
          relationship the “participating function,” and the interaction between the
          two functions I call “reflexivity.” Reflexivity is, in effect, a two-way
          feedback mechanism in which reality helps shape the participants’ thinking
          and the participants’ thinking helps shape reality in an unending process
          in which thinking and reality may come to approach each other but can
          never become identical.  Knowledge implies a correspondence between
          statements and facts, thoughts and reality, which is not possible in this
          situation.  The key element is the lack of correspondence, the inherent
          divergence, between the participants’ views and the actual state of
          affairs.  It is this divergence, which I have called the “participant’s
          bias,” which provides the clue to understanding the course of events.
          That, in very general terms, is the gist of my theory of reflexivity.

          The theory has far-reaching implications. It draws a sharp distinction
          between natural science and social science, and it introduces an element
          of indeterminacy into social events which is missing in the events studied
          by natural science.  It interprets social events as a never-ending
          historical process and not as an equilibrium situation.  The process
          cannot be explained and predicted with the help of universally valid laws,
          in the manner of natural science, because of the element of indeterminacy
          introduced by the participants’ bias.  The implications are so
          far-reaching that I can’t even begin to enumerate them.  They range from
          the inherent instability of financial markets to the concept of an open
          society which is based on the recognition that nobody has access to the
          ultimate truth.  The theory gives rise to a new morality as well as a new
          epistemology.  As you probably know, I am the founder—and the funder—of
          the Open Society Foundation.  That is why I feel justified in claiming
          that the theory of reflexivity has guided me both in making and in
          spending money.

          But is it possible to come up with a valid new theory about the
          relationship between thinking and reality?  It seems highly unlikely.  The
          subject has been so thoroughly explored that probably everything that can
          be said has been said.  In my defense, I did not produce the theory in a
          vacuum.  The logical indeterminacy of self-referring statements was first
          discussed by Epimenides, the Cretan philosopher, who said, “Cretans always
          lie,” and the paradox of the liar was the basis of Bertrand Russell's
          theory of classes.  But I am claiming more than a logical indeterminacy.
          Reflexivity is a two-way feedback mechanism, which is responsible for a
          causal indeterminacy as well as a logical one.  The causal indeterminacy
          resembles Heisenberg’s uncertainty principle, but there is a major
          difference: Heisenberg’s theory deals with observations, whereas
          reflexivity deals with the role of thinking in generating observable
          phenomena.

          I am thrilled by the possibility that I may have reached a profound new
          insight, but I am also scared because such claims are usually made by
          insane people and there are many more insane people in the world than
          there are people who have reached a profound new insight.  I wonder
          whether my insight has an objective validity or only a subjective
          significance.

          That is why I am so eager to submit my ideas to a critical examination and
          that is why I find the present situation, where I am taken so seriously
          but my theory is not, so frustrating.  As I have said before, the theory
          of reflexivity has received practically no serious consideration.  It is
          treated as the self-indulgence of a man who made a lot of money in the
          stock market.  It is generally summed up by saying that markets are
          influenced by psychological factors, and that is pretty trite.  But that
          is not what the theory says.  It says that, in certain cases, the
          participants’ bias can change the fundamentals which are supposed to
          determine market prices.

          I ask myself, why did I fail to communicate this point?  The answer I come
          up with is that I tried to say too much, too soon.  I tried to propound a
          general theory of reflexivity at a time when reflexivity as a phenomenon
          is not even recognized.  In retrospect, I think I should have started more
          modestly; I should have tried to prove the existence of reflexivity as a
          phenomenon before I tried to revise our view of the world based on that
          phenomenon.  It can be done relatively easily, and the financial markets
          provide an excellent laboratory in which to do it.  And that is what I
          should like to do here today.

          What I need to do is to demonstrate that there are instances where the
          participants’ bias is capable of affecting not only market prices but also
          the so-called fundamentals that market prices are supposed to reflect.  I
          have collected and analyzed such instances in The Alchemy of Finance, so
          all I need to do here is simply to enumerate them.  In the case of stocks,
          I have analyzed two particular instances which demonstrate my case
          perfectly; one is the conglomerate boom and bust of the late 1960s, and
          the other is the boom and bust of real estate investment trusts in the
          early 70s.  I cite may other instances, such as the leveraged buyout boom
          of the 1980s and the boom/bust sequences engendered by foreign investors.
          But these cases are less clear cut.

          The common thread in the two instances I have mentioned is so-called
          equity leveraging;  that is to say, companies can use inflated
          expectations to issue new stock at inflated prices, and the resulting
          increase in earnings per share can go a long way to validate the inflated
          expectations.  But equity leveraging is only one of many possible
          mechanisms for transmitting the participants’ bias to the underlying
          fundamentals.  Consider, for instance, the boom in international lending
          which occurred in the 1970s and led to the bust of 1982.  In the boom,
          banks relied on so-called debt ratios, which they considered as objective
          measurements of the ability of the borrowing countries to service their
          debt, and it turned out that these debt ratios were themselves influenced
          by the lending activity of the banks.

          In all these cases, the participants’ bias involved an actual fallacy: in
          the case of the conglomerate and mortgage trust booms, the growth in
          earnings per share was treated as if it were independent of equity
          leveraging; and in the case of the international lending boom, the debt
          ratio was treated as if it were independent of the lending activities of
          the banks.  But there are other cases where no such fallacy is involved.
          For instance, in a freely-fluctuating currency market, a change in
          exchange rates has the capacity to affect the so-called fundamentals which
          are supposed to determine exchange rates, such as the rate of inflation in
          the countries concerned; so that any divergence from a theoretical
          equilibrium has the capacity to validate itself.  This self-validating
          capacity encourages trend-following speculation, and trend-following
          speculation generates divergences from whatever may be considered the
          theoretical equilibrium.  The circular reasoning is complete.  The outcome
          is that freely-fluctuating currency markets tend to produce excessive
          fluctuations and trend-following speculation tends to be justified.

          I believe that these examples are sufficient to demonstrate that
          reflexivity is real; it is not merely a different way of looking at
          events; it is a different way in which events unfold.  It doesn't occur in
          every case but, when it does, it changes the character of the situation.
          Instead of a tendency towards some kind of theoretical equilibrium, the
          participants’ views and the actual state of affairs enter into a process
          of dynamic disequilibrium which may be mutually self-reinforcing at first,
          moving both thinking and reality in a certain direction, but is bound to
          become unsustainable in the long run and engender a move in the opposite
          direction.  The net result is that neither the participants’ views nor the
          actual state of affairs returns to the condition from which it started.
          Once the phenomenon of reflexivity has been isolated and recognized, it
          can be seen to be at work in a wide variety of situations.  I studied one
          such situation in The Alchemy of Finance which was particularly relevant
          at the time the book was written.  I called it “Reagan’s Imperial Circle.”
          It consisted of financing a massive armaments program with money borrowed
          from abroad, particularly from Japan.  I showed that the process was
          initially self-reinforcing but it was bound to become unsustainable.  A
          similar situation has arisen recently with the reunification of Germany,
          which eventually led to the breakdown of the European Exchange Rate
          Mechanism.  The ERM operated in near- equilibrium conditions for about a
          decade before the reunification of Germany created a dynamic
          disequilibrium.

          What renders reflexivity significant is that it occurs only
          intermittently.  If it were present in all situations all the time, it
          would merely constitute a different way of looking at events and not a
          different way for events to evolve.  That is the point I failed to make
          sufficiently clear in my book.  I presented my theory of reflexivity as a
          general theory in which the absence of reflexivity appears as a special
          case.  I was, of course, trying to imitate Keynes, who proposed his
          general theory of employment in which full employment was a special case.
          But Keynes proposed his theory when unemployment was a well-established
          fact, whereas I proposed the theory of reflexivity before the phenomenon
          has been recognized.  In doing so, I both overstated and understated my
          case. I overstated it by arguing that the methods and criteria of the
          natural sciences are totally inapplicable to the study of social
          phenomena.  I called social science a false metaphor.  That is an
          exaggeration because there are many normal, everyday, repetitive
          situations which can be explained and predicted by universally valid laws
          whose validity can be tested by scientific method.  And even historical,
          reflexive processes have certain repetitive aspects which lend themselves
          to statistical generalizations. For instance, the trade cycle follows a
          certain repetitive pattern, although each instance may have some unique
          features and there is a lot more to be gained from understanding the
          unique features than the repetitive pattern.

          I have also understated my case by presenting reflexivity as a different
          way of looking at the structure of social events rather than a different
          way in which events unfold when reflexivity comes into play.  I made the
          point that, in natural science, one set of facts follows another
          irrespective of what anybody thinks; whereas in the events studied by
          social science, there is a two-way interaction between perception and
          facts.  I also drew a distinction between humdrum, everyday events in
          which the element of indeterminacy introduced by the reflexive connection
          can be treated as mere noise, and historical events where the reflexive
          interaction brings about an irreversible change both in the participants'
          views and the actual state of affairs. All this is very profound and very
          significant, but the really interesting undertaking is to study the
          difference between humdrum and historical events and to gain a better
          understanding of historical processes.

          I have done a lot of work in that direction since I wrote The Alchemy of
          Finance, not so much in the financial markets as in the historical arena.
          I have come to distinguish between normal conditions and
          far-from-equilibrium conditions.  In normal conditions, there is a
          tendency for the participants’ views and the actual state of affairs to
          converge or, at least, there are mechanisms at work to prevent them from
          drifting too far apart.  I call these conditions “normal,” because that is
          what our intellectual traditions—including philosophy and scientific
          method —have prepared us for.  I contrast them with far-from- equilibrium
          conditions, where the participants’ views are far removed from the actual
          state of affairs and there is no tendency for the two of them to come
          together.  I have always found the far-from-equilibrium conditions much
          more fascinating, and I have studied them both in theory and in practice.

          There are two very different kinds of far-from-equilibrium conditions: one
          is associated with the absence of change, and the other with revolutionary
          change.  These two opposite poles act as “strange attractors”—an
          expression with which has become familiar since chaos theory has come into
          vogue.

          So we can observe three very different conditions in history: the
          “normal,” in which the participants’ views and the actual state of affairs
          tend to converge; and two far-from- equilibrium conditions, one of
          apparent changelessness, in which thinking and reality are very far apart
          and show no tendency to converge, and one of revolutionary change in which
          the actual situation is so novel and unexpected and changing so rapidly
          that the participants’ views cannot keep up with it.

          Interestingly, the rise and fall of the Soviet system presents both
          extremes.  During Stalin’s time, reality and dogma were very far apart,
          but both of them were very rigid and showed no tendency to come together.
          Indeed, the divergence increased with the passage of time.  When the
          system finally collapsed, people could not cope with the pace of change
          and events spun out of control.  That is what we have witnessed recently.

          But the two extremes can also be observed in totally unrelated contexts.
          Take, for instance, the banking industry in the United States.  After the
          breakdown of the banking system in the Great Depression, it became closely
          regulated and very rigid; but when the restrictions were relaxed, the
          industry swung to the other extreme and entered a period of revolutionary
          change.  I can locate the transition point with great precision: it was on
          that evening in 1973 when the management of First National City Bank held
          an unprecedented meeting for securities analysts in order to promote the
          stock as a growth stock.  The pattern in the rise and fall of the Soviet
          system closely parallels the pattern in the fall and rise of the American
          banking system.

          These three conditions are perhaps better explained by using an analogy.
          The analogy is with water, which also can be found in nature in three
          conditions: as a liquid, a solid or a gas.  The three historical
          conditions I am trying to describe are as far apart as water, ice and
          steam.  In the case of H2O, we can define exactly the three conditions; it
          has to do with temperature.  Can we establish a similar demarcation line
          among the three conditions of historical change?  I believe we can, and it
          has to do with the values that guide people in their actions. But I am not
          yet ready to give a firm answer.  That is the problem that I am currently
          working on.  But I feel rather exposed in dealing with such an esoteric
          issue.  I need to know whether what I have said so far makes any sense;
          that is why I have imposed on you by giving you this rather heavy
          theoretical lecture, and I would welcome your comments either here or on
          another occasion.
           

          George Soros.



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