Once in a while a new government initiates a program to put power to better use, but its success or failure never really proves anything. In science,… - B. F. Skinner

The most effective alternative process [to punishment] is probably extinction. This takes time but is much more rapid than allowing the response to be forgotten. The technique seems to be relatively free of objectionable by-products. We recommend it, for example when we suggest that a parent 'pay no attention' to objectionable behavior on the part of his child. If the child's behavior is strong only because it has been reinforced by 'getting a rise out of' the parent, it will disappear when this consequence is no longer forthcoming. (p. 192)

By questioning the control exercised by autonomous man and demonstrating the control exercised by the environment, a science of behavior also seems to question dignity or worth. A person is responsible for his behavior, not only in the sense that he may be justly blamed or punished when he behaves badly, but also in the sense that he is to be given credit and admired for his achievements. A scientific analysis shifts the credit as well as the blame to the environment, and traditional practices can then no longer be justified. These are sweeping changes, and those who are committed to traditional theories and practices naturally resist them.

A government is challenged when its citizens refuse to pay taxes, serve in the armed forces, participate in elections, and so on, and it may meet the challenge either by strengthening its contingencies or by bringing deferred gains to bear on the behaviour at issue. But how can it answer the question: ‘Why should I care whether my government, or my form of government, survives long after my death?’ Similarly, a religious organization is challenged when its communicants do not go to church, contribute to its support, take political action in its interests, and so on, and it may meet the challenge by strengthening its contingencies or pointing to deferred gains. But what is its answer to the question: ‘Why should I work for the long-term survival of my religion?’ An economic system is challenged when people. do not work productively, and it may respond by sharpening its contingencies or pointing to deferred advantages. But what is its answer to the question: ‘Why should I be concerned about the survival of a particular kind of economic system?’ The only honest answer to that kind of question seems to be this: ‘There is no good reason why you should be concerned, but if your culture has not convinced you that there is, so much the worse for your culture.